Yours, Mine and Ours

There was tremendous fallout from Peter and John's trial before the Sanhedrin.  They had stood boldly against their charges to proclaim the name of Jesus (Acts 4:13).  

Ultimately, the council simply warned them to stop teaching and healing in His name, something which they openly ignored (Acts 4:18-20).  

These believers celebrated and then prayed for even more boldness to tell the world about Jesus (Acts 4:23-30).  God answered their prayer in an amazing and powerful way (Acts 4:31).

Their filling by the Holy Spirit resulted in incredible community.  It was brief glimpse of what church can be like.  "Now the full number of those who believed were of one heart and soul” (v32).  

Complete unity.  

This is what Paul encouraged the Philippians to be (Phil 2:1-11), "being of the same mind, having the same love, being in full accord and of one mind."  

Throughout the NT, God calls His church to be unified in and through His Son (2Cor 13:11; 1Pet 3:8).

We much each ask ourselves if this is the condition of our church.  Is my church divided?  Is there a divided focus and mission?  

This doesn't mean that we can't disagree on different issues.  It doesn't mean that we agree perfectly on all things. 

Mark Driscoll refers to "open handed and close handed issues."  The must hold the essential doctrines of our faith with a closed hand.  

These are views on such things as the Person of God, Jesus, the Cross, salvation and the Bible.  We can't budge on these and we hold them tightly in a closed hand.  

Meanwhile, there are other doctrines on which we do not all agree and we hold those in an open hand.  These are things like worship style, the end times, communion and baptism.

The church of Jesus Christ must not be marked by division and bickering.  It must be noted for its unity and singularity of focus.  

One of the big reasons Paul wrote his stinging letter first letter to the church in Corinth was because of factions (1Cor 1:10-17).

The most obvious indication of this Spirit-filled unity in the First Church of Jerusalem is their willingness to share everything with other believers.  They were also open handed in how they viewed their possessions.  

"No one said that any of the things that belonged to him was his own, but they had everything in common” (v32).  They understood that what they had were all blessings from God.  

Yours, mine and ours.

They saw what they had as a way to show grace to others.  These early Christians understood that we are blessed to be a blessing to others.  

And it is a humbling example.  Too often we hold onto what God has given us with a kung fu grip.  

A couple of problems with that.  First, that's not God's design.  Second, it REALLY hurts when He pulls it from our fingers!  We are blessed to be a blessing.

Yours, mine and ours.

Luke tells us that the apostles told everyone about Jesus' resurrection "with great power" (v33).  This was the answer to their prayer for boldness.  

This isn't "kinda sorta special power."  It is MEGA power.  The original Greek describes it as δυναμει μεγαλη/dunamei megala.  

In other words, their testimony about Jesus' resurrection was "mega-dynamic!"  That's what happens when the Spirit of God gets ahold of your life.  Is your testimony "mega-dynamic?"

And don't forget that the empty tomb and the Risen Savior was an essential component of the apostles' teaching (Acts 2:24, 32; 3:15; 5:30; 10:40; 13:30-37).  

We must remember that very most important truth as we tell others about Jesus.  He is ALIVE!  He is RISEN!  And He is till alive today!  

They not only preached with great power but "great grace was upon them all” (v33).  This is χαρις τε μεγαλη/xaris te megala, or “ MEGA grace."  

This is "mega-grace" is a two-sided coin.  On one hand, God had blessed them with His unmerited and undeserved favor.  

On the other, the people of Jerusalem continued to be blown away by what was happening in and through this incredible new movement.

This is a very practical example of the "new command" that Jesus gave His disciples (Jn 13:34-35).  Our love for one another will demonstrate to the world "that you are My disciples."  

The watching world has its eyes on us.  What are they seeing?  Do they see us loving and caring for each other?  

Or do they see us name-calling and infighting?  Let them see our love.  Let them see our love IN ACTION!

Dr. Luke tells us that in the church "there was not a needy person among them" (v34).  Again, can the same be said of our churches today (especially in the US)?  

This isn't to say that our fellowships are to be Christian communes.  No, but it is a call for us to take a "me third" attitude (God first, others second, me third).  

If we saw each other through God's eyes, we would be generous and giving.  Pray that we see with His eyes.

Yours, mine and ours.

We see that these early church members leveraged their belongings, in particular their real estate, to take care of each other.  

They would sell their possessions and give the proceeds to the apostles (v35).  They trusted their leaders to make needed decisions.       

The good doctor then gives us a very practical example of someone who did just that (v36-37).  A guy named Joe.  An average Joe.  

But you may know him better by his nickname.  Barnabas.  This nickname means "son of encouragement."  

One way this Jewish native of the island of Cyprus encouraged his brothers and sisters was to sell a piece of property.  He gave the money to the apostles so they could distribute it to those in need.

One very important reason for this passage is to set up the story of Ananias and Sapphira which follows.  Keep that in mind as you read ahead in Luke's sequel.  Theirs is an example what NOT to do.  But that's for tomorrow.

Do you and I see what God has given us as a means to bless others.  Do we see these blessings as yours, mine and ours?    

©2011

Jay Jennings

Same God, Different Audiences

In broadcast journalism, a news organization must report breaking news accurately to as many people as possible as quickly as possible.  Journalists will use all of their resources to get the word out.  TV.  Radio.  The web.  Smart phones.  They report the same news.  But they use a variety of methods to reach different audiences.  

That's what we see happening in verses 7-10.  After meeting with Paul, the leaders of the church conclude that they all have the same Good News from the same good God.  They simply are to broadcast that Gospel to different audiences as accurately as quickly as possible.

Paul is in Jerusalem to meet with the heavy hitters of the church, Peter, John and Jesus' brother James.  For 14 years, the former assassin and persecutor not only joined the team but taken Jesus' message to non-Jews throughout the Roman empire.  

On that fateful trip to Damascus, Christ turned Saul's life upside down, making him His handpicked messenger to the Gentiles (Acts 9:15).  The apostle brought his boys Barnabas and Titus with him to Jerusalem for this crucial convo (Gal 2:2).  They were in town to confirm that their Gospel was the very same Gospel preached by the apostles.  

One of the very first things Pete and the guys did was to add nothing to Paul's message (Gal 2:6).  This is HUGE.  You see, false teachers had rolled into Galatia on Paul's coattails and perverted his Gospel.  They told these new believers that the man from Tarsus was a rogue apostle who was not telling them the full story.  

These false teachers peddled a counterfeit gospel of works and "do better."  But Pete, Johnny and Jim disagree.  Paul's Gospel lacks nothing.

As a matter of fact, "they saw that I had been entrusted with the Gospel to the uncircumcised, just as Peter had been entrusted with the Gospel to the circumcised" (v7).  It's one and the same message.  It's one and the same Gospel.  

This is Paul's 11th and 12th use of either the noun or verb form of Good News or Gospel so far in this letter.  He sets his readers' focus on Jesus' core message of salvation.  The Gospel.

These church leaders realized that Jesus had given Paul the responsibility to reach out to non-Jews.  What proof did he have?  Certainly he shared the stories of what God accomplished through them on their amazing trip to Cyprus and Galatia (Acts 13:4-14:23).  As a Jew and trusted friend of the apostles, Barnabas, was there as an eyewitness of what happened during their journey.  

And then there is Titus.  He's the Gentile follower of Jesus who's made the trip to Jerusalem with Paul and Barnabas.  While Luke never mentions him in the book of Acts, Titus apparently came to faith in Christ during the swing through Galatia.  Paul is telling everyone who will listen that God is calling to everyone through Jesus.  

No longer does someone have to be a Jewish convert to worship Yahweh.  Gentiles can come AS GENTILES!  No observance of Jewish ritual.  No circumcision.  Titus is living proof of what God is doing among non-Jews, not only in Galatia but throughout the world.  No doubt when the church leaders met Titus and saw Christ's fingerprints all over him, they knew for certain that Paul's ministry was legit.

The apostle describes how both he and Pete "had been entrusted" with this amazing message (v7).  This is actually the Greek term πιστευω/pisteuo.  It's the very same word used to describe believing or trusting.  Here the verb is in the perfect passive tense.  

Perfect means a completed action that has ongoing implications.  Passive indicates that it is not Paul or Peter doing the trusting but that God is entrusting them with this radical information that will turn the world upside down.  It carries a heavy sense of responsibility and accountability.  This is no small assignment.  It is not to be taken lightly.

They conclude that they have the same message.

The man from Tarsus goes on to tell the Galatians that God has clearly called both Pete and Paul to be His apostles (v8).  Peter is an apostle.  Paul is an apostle.  

He talks about the One who is behind both of their ministries.  It's God "who worked through Peter" and "worked also through me."  The Greek verb here is ενεργεω/energeo.  Yup, it's where we get our word energy or energize.  It means to work effectively, to display power.  As Capt. Kirk would say on Star Trek, "Energize!!”

God Himself has not only entrusted these men but energized them to do what He's called them to do.  What a great reminder that is to anyone serving Jesus.  He not only gives us assignments and missions but provides the power to do them.  Paul talks about how God places His unlimited divine power source "in jars of clay" so that the world will clearly know that He's behind it all (2Cor 4:7).

They conclude that they not only have the same message, but it is from the same God.

Paul runs down the list of who attended the meeting (v9).  James, the brother of Jesus.  Cephas, that's Aramaic for Peter.  John, the surviving Son of Thunder (Herod murdered his brother James several years before, Acts 12:2).  

Pete and Johnny were members of Jesus' closest inner circle of disciples.  Jimmy came to believe his Brother was Messiah when he saw Him risen from the dead (1Cor 15:7).  He went on to be the leader of the church in Jerusalem while the apostles were on the road.  These are the church's heavy hitters.   

Once they realized the veracity of "the grace that was given to" Paul, they shook on it.  Extending the right hand in near eastern cultures was a solemn vow of friendship and partnership.  It was their way of saying Paul is good to go.  And in some way, it was Paul's way of approving of their message and mission as well.

The same message.  The same God.  But they were headed to different audiences.  They parted company knowing "that we should go to the Gentiles and they do the circumcised" (v9).  

This isn't a hard and fast rule.  We consistently read of Paul using the Jewish synagogue as his base of operations when he reaches a city that has a Hebrew population.  And Peter doesn't turn down the chance to tell non-Jews like Cornelius about Jesus (Acts 10).  

Christ may have given us a specific focus but He has called each of us to not miss the chance to tell anyone about Him (Mt 28:19-20).  When we come in contact with people who don't know Jesus, we're to "make the most of every opportunity" (Col 4:5).  That's what Pete and Paul did throughout their lives.

The Apostle Paul says that they concluded their summit by encouraging him "to the remember the poor" (v10).  No problem.  There was a worldwide famine raging.  It was particularly difficult on Palestine.  Paul spent much of his third missionary journey collecting money from the churches throughout the Roman empire for famine relief (2Cor 9).

Same Message.

Same God.

Different Audiences.

©2012

Jay Jennings

Running in the Right Direction

Paul continues to untangle the mess left by those who have perverted what God began through him in the churches of Galatia.  False teachers rolled into the region perverting the Jesus' Gospel of grace right after Paul headed home.  

These spiritual snake oil salesmen not only sold the Galatians on a perverted gospel of "do better," but they also accused Paul of going rogue with no accountability to the "real" apostles.

He writes about a return trip to Jerusalem 14 years later (v1).  Paul had just referenced how he spent a couple of weeks there hanging out with Peter and James (Gal 1:18-20).  This first trip was three years after Jesus mugged him on the Damascus highway (Acts 9:3-6).  

This journey to Jerusalem is "after fourteen years."  This doesn't mean that he hasn't made other trips because he has (Acts 11:27-30; 12:25).  He and Barnabas were there to discuss famine relief efforts.  Paul doesn't mention that visit to the holy city here because it has nothing to do with his apostolic authority.

There's also the question of how to count the 14 years.  When do you start the clock?  It is either from his last visit or from the day Jesus saved him.  Scholars and theologians are split on the issue.  Since there is uncertainty, I don't think this is going to be on the final exam.

Paul makes this trip with two buddies, Barnabas and Titus.  Barney is the Cypriot Jew who vouched for Paul with the disciples after his conversion (Acts 9:27).  The dynamic duo teamed up for their legendary expedition that included Barney's home island of Cyprus as well as the region of Galatia (Acts 13:1-14:28).  This is before the two men had a falling out over taking Barney's cousin John Mark (Acts 15:36-40) for a return trip.

Titus is the third member of the three amigos who make the journey to Jerusalem.  As opposed to Paul and Barney, Titus isn't Jewish.  That's a big deal, especially on this trip.  We don't know exactly where Paul met his protege but it would certainly seem to be somewhere on that first trip to Galatia.  

He would be living, breathing, walking proof of what Jesus is doing among Gentiles around the world.  Titus would go on to be one of Paul's most trusted men.  He eventually send him to the island of Crete to provide crucial leadership to the churches there.  The apostle's letter instructing him is the book we call Titus.

Paul writes that the reason he makes this trip to Jerusalem is "because of a revelation" (v2).  Previously he was quite clear that he didn't check with anyone before beginning to preach because Jesus Himself revealed the Gospel to him (Gal 1:15-27).  He wasn't worried about what people said about him or thought about him (Gal 1:10).  

But this time God has tapped him on the shoulder and sends him on his merry way.  We don't read of this revelation from God to Paul anywhere else.  It could have been another personal appearance by the risen Jesus or at the urging of the Holy Spirit.  Both of Them guided and communicated with the apostle throughout his life.

Paul's purpose for going is to "set before them...the Gospel that I proclaim among the Gentiles" (v2).  For some reason, God prompts the man from Tarsus to take time out from his ministry to meet with church leaders in Jerusalem.  This is basically a visit to the home office.  

This probably isn’t the same important meeting that Luke records in Acts 15.  Many folks mistakenly refer to this as the "Jerusalem Council" meeting.  It's probably better understood as the Jerusalem counsel.  These men got together to counsel each other and make sure they are proclaiming the same message of grace and salvation.

Paul tells the Galatians that he met privately with "those who seemed influential" (v2).  He uses this phrase and something very similar in verses 6 and 9.  This would be the Apostles Peter and John as well as Jesus' brother James (v9).  

According to John MacArthur, this phrase is a way to refer to people in authority or position of honor.  This was also a direct slap in the face of the Gospel perverts who preached a counterfeit message to the Galatians.  

The Apostle Paul sat down with the leaders at the home office and compared notes.  He had spent the past 14 years telling everyone about Jesus, both Jews and non-Jews.  It was crucial to do this "in order to make sure I was not running or had not run in vain" (v2).  This was good not only for Paul but for Peter, John and James as well.

Paul describes his work like running a race.  Twice here he uses the Greek verb τρεχω/trecho.  It means to rush forward, run or sprint.  There are sad stories of runners making the wrong turns while competing in marathons and 10ks.  They exert all of the effort but it's wasted because they failed to follow the course.  

That's what Paul is describing here.  God nudged him to meet with these three church leaders in order to make sure he was running in the right direction.

This is a great reminder to any of us.  I may think I've heard from Jesus, but I need to be accountable.  I need to check with folks and make sure that I'm running in the right direction.  These meetings are essential to running the race that Jesus has laid out before me.  And it may be important for those with whom I meet.

Let's stay on course. 

©2012

Jay Jennings

Gospel Centered Community

The church in Antioch waits on pins and needles for a ruling from the apostles and elders in Jerusalem.  They need to know if they must first become Jews before they can officially be followers of Jesus.  Some Jews have been telling these Gentiles that they need to pump their spiritual brakes (Acts 15:1, 5).  In other words, non-Jewish men would have to be circumcised. 

The church has sent Paul and Barnabas to find out (Acts 15:2).  They know nothing yet of the decision of the apostles and elders in Jerusalem.  Under the guidance of the Holy Spirit, these leaders decide they "should not trouble those of the Gentiles who turn to God" (Acts 15:19).  They ask that they avoid four things: (1) food sacrificed to idols, (2) blood, (3) food that has been strangled, and (4) sexual immorality.  These were four detestable practices in pagan idolatry.  In other words, these non-Jews didn't have to become Jews in order to follow Jesus.  They had to repent of their own idolatry.

They had sent two men to Jerusalem.  But four men return.  Judas Barsabbas and Silas arrive with with Paul and Barney.  They immediately get the church together and deliver the letter.  Notice that it wasn't first read to a committee.  They simply gathered the church to hear what had been written.  This is the practice we see in many of the NT letters.  The church is gathered and the letter is read OUT LOUD to the entire body.  There were no chapters or verses.  The read the entire letter, except maybe for some special instructions to the leaders.  This is a great reminder that these were real letters to real people in real churches in real cities dealing with real problems.

"And when they had read it, they rejoiced because of its encouragement" (v31).  The people of the church in Antioch explode in celebration over what they hear.  The leaders in Jerusalem accept them as brothers and sisters in Christ AS GENTILES!!  It's hard to imagine just how radical and revolutionary this must have been.  To this point, The Way was seen by many as simply a sect of Judaism.  And historically, the relationship between Jew and Gentile could best be described as frosty.  The First Church of Antioch may well have expected the news that they would need to become Jews.  But no!  They could follow their Savior as Gentiles.  The people of the church were encouraged beyond belief.

Just as God had accepted them just as they are, so would the followers of Jesus.

This is a huge reminder that there are no God ordained divisions among followers of Jesus.  No races.  No denominations.  No cultural or economic barriers.  No staff or lay people.  We are all one.  We are all His!  Like the church in Antioch, we should rejoice because of this encouragement.

Judas and Silas hung with the folks in Antioch for a while (v32-33).  Luke tells us that these two men are actually prophets.  This is a gift of the Holy Spirit by which God enables someone the privilege of insight into His divine will and the responsibility to share it with His people.  Judas and Silas properly used their spiritual gifts to encourage and strengthen the local church.  This is exactly how we are to employ these God-given abilities (1Cor 14:12, 26).

It's hard to imagine the extent of the encouragement in Antioch by the extended presence of Judas and Silas.  These two Jews apparently had no problem hanging out with their Gentile brothers and sisters.  What a breath of fresh air.  They proved that the acceptance of the non-Jews by Paul and Barnabas was no fluke.  In Christ, they were truly one family and one body.

Judas and Silas spent a great deal of time in Antioch, encouraging and strengthening these new Christ followers.  I love the original Greek that we often translate encourage: parakaleo.  It is literally "to call (kaleo) alongside (para)."  Think of walking side by side with someone else, encouraging them.  You can do it!  We can do it together!

The word "strengthen" is the Greek episterizo.  It's the same verb found in Acts 14:22.  It means not only to strengthen, but more specifically, to make to lean upon.  In other words, Judas and Silas helped these Antiochan believers understand that their strength was in Jesus.  They taught them that apart from Christ they can do nothing (Jn 15:5) but in Him they can do anything (Phil 4:13).

At some point, Judas and Silas headed back to Jerusalem after an extended stay (v33).  Most of the oldest manuscripts don't contain v34.  This may well have been inserted to explain how quickly Paul chose Silas for his return trip to Asia (Acts 15:40-41). 

Luke goes on to tell us that "Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also" (v35).  The two men clearly saw these believers as their responsibility.  They had invested a great deal of time and energy in these folks (Acts 11:23-26; 14:28).  Paul and Barney also traveled as missionaries on behalf of the church in Antioch (Acts 13:2-27).

This dynamic duo continue to teach and preach to this largely non-Jewish congregation.  The door would have been wide open to teach them the OT Scriptures.  They would have had very little working knowledge of the Hebrew Bible, the ONLY Bible they would have had at the time. 

Dr. Luke tells us specifically that they were preaching.  This is the Greek verb euangelizo.  It means to proclaim or bring about the good news.  It's where we get our words evangelism and evangelize.  While it certainly means to preach, I think it's a much more robust word than just that.  These two men continually reminded the Christ followers of Antioch that it is all about Jesus.  He lived the perfect life that we were supposed to live.  He died the awful death that we were supposed to die.  He is raised to an eternal life we don't deserve.  It's only IN CHRIST that we have anything. 

To "preach" or euangelizo is to remind us of who we are IN JESUS.  This is NOT a "do better" gospel.  I mean, what's the good news in that gospel?  We continually need to know that He did it for us, in our place.  And we are IN HIM.  He has also given us His Holy Spirit to enable us to live the life He's set before us

These four men proclaimed to the people of Antioch that apart from Jesus it was impossible.  But IN CHRIST it was all possible.  

Take a Letter

Church leaders gather in Jerusalem to decide what to do with Gentiles that come to Christ.  There is a strong move among them that these non-Jews must first convert to Judaism before becoming Christians.  Specifically, they need to be circumcised and follow the Mosaic Law.  In other words, they hold that for Gentiles, it is a two-step process.

But thanks to impassioned speeches by the apostle Peter (Acts 15:7-11), Paul and Barnabas (Acts 15:12) as well as James (Acts 15:13-21), these leaders decide that there is no reason to add such a yoke to these non-Jewish believers.  If God has given them His Holy Spirit marking them as followers of Jesus, how could they ask more of them? 

At this point, the leaders of the early church decide to send a delegation to Antioch with Paul and Barnabas (v22).  The two men are "Judas called Barsabbas, and Silas, leading men among the brothers."  There is little known about Judas Barsabbas from Scripture except that he was a prophet (Acts 15:32).  There is speculation that he is the brother of Joseph called Barsabbas, one of the two candidates put forth to replace Judas Iscariot as apostle (Acts 1:23).  Their nickname Barsabbas probably indicates they were the sons of Sabba.  There is probably some connection between these two men, but nothing conclusive can be gained through Acts.

The other man is Silas.  He will be a key figure in Paul's second missionary journey (Acts 15:50-18:5).  He is also called Silvanus.  He acted as Peter's amanuensis (scribe) for his first epistle.  Silas is most likely Jewish as well as a Roman citizen (Acts 16:37).

The leaders of the Jerusalem church selected Judas and Silas because they were among the best and brightest.  The various translations describe them as "leading men," "chief men" or "leaders."  These two had stepped up into positions of authority and responsibility.  This is a great reminder of the continual need to identify and train new leaders in the local church.

The leaders in Jerusalem send these four men with a letter to not only the church in Antioch, but "to the brothers who are of the Gentiles in Antioch and Syria and Cilicia" (v23).  Clearly non-Jews made up much of these churches.  Chances are that Paul planted these churches.  His hometown of Tarsus is in the region of Cilicia.  In his letter to the Galatians, he describes how he returned "to the regions of Syria and Cilicia" after visiting Jerusalem (Gal 1:21).

The Jerusalem leaders go out of their way to include these Gentile believers as brothers and sisters in Christ.  This is VERY important.  If Jewish Christians from Jerusalem welcome their Gentile brethren into the family of faith, who could exclude them? 

The letter goes on to say, "Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions" (v24).  In other words, those folks may have come from Jerusalem but they didn't have permission to speak on behalf of our church. 

The verbs "troubled" and "unsettling" deserve a closer look.  "Trouble" is the Greek tarasso.  It means to trouble the mind, to shake up or stir up (like water), to terrify.  "Unsettle" is the Greek anaskeuazo.  The basic term carries the idea of packing up baggage or breaking camp.  Used in this context, it means to dismantle or destroy something.  In extrabiblical literature, writers used the term to describe someone in financial bankruptcy.  The terms used in this letter let us know the spiritual damage these men had done in the Gentile churches. 

The letter goes on to say that the apostles and elders have come to agreement on the issue, "having come to one accord" (v25).  They are in consensus regarding what is required of any non-Jews who follow Messiah Jesus.  They have chosen these two men, Judas and Silas, to accompany Barnabas and Paul to bring their decision to Antioch. 

The church leaders describe how Barnabas and Paul "have risked their lives for the sake of our Lord Jesus Christ" (v26).  Remember how Jews in Iconium put a hit on these two (Acts 14:5), eventually stoning Paul to the point that they thought he was dead (Acts 14:19).  Christ had given these men a message that was too important to let the threat of death stop them. 

What the Jerusalem church leadership wrote in the letter will be reinforced by Judas and Silas (v27).  These two men will answer any questions the churches might have about the ruling.

The Holy Spirit has guided these leaders in their decision.  They didn't simply come up with what they thought was the best idea.  God inspired their decision.  "It has seemed good to the Holy Spirit and to us" (v28).  Peter, James and the others sought the Lord's guidance in what to do. 

The leaders decision is in agreement with James' proposition in Acts 15:20.  Gentile Christians should avoid anything sacrificed to an idol, blood, anything strangled and sexual immorality.  These things were important because each of them were central to pagan idolatry.  Non-Jewish Christians were to completely turn their backs on the activities of the pagan temples.

Such letters would be key to early believers, explaining doctrine and helping people understand what it meant to be a follower of Jesus.  This letter to the churches of Antioch, Syria and Cilicia came about the same time as James' epistle and Paul's letter of instruction to Galatia. 

Safe Place for a Dangerous Message

Let's set the scene.  Church leaders have gathered in Jerusalem to decide how to handle the "Gentile problem."  God has used men like Peter, Paul and Barnabas to reach out to non-Jews (Acts 10, 13, 14).  There are many who believe very strongly that these Gentiles must become Jewish in order to follow Jesus.  They need to be circumcised and follow the Mosaic Law (Acts 15:1, 5).

Peter has just delivered a powerful speech encouraging the inclusion of Gentiles AS GENTILES (Acts 15:7-11).  Why should the church raise the standard of salvation higher than God's?  God has given these non-Jews His Holy Spirit without them first becoming Jewish.  Pete tells the leaders that the people God saves "will be saved through the grace of the Lord Jesus," whether they are Jew or Gentile.

When Pete finishes his speech, "the assembly fell silent" (v12).  At this point, Paul and Barnabas describe the miraculous "signs and wonders God had done through them among the Gentiles."  These men understand completely WHO really deserves the credit and glory for what they had been a part of.  God.  And God alone.  This was a move of Yahweh among the various non-Jewish people they had visited.  They were simply tools in the hand of the Master.  The phrase "signs and wonders" reminds us of how God has partially fulfilled His words through Joel here in the pages of Acts (Joel 2:28-32).  God used these miracles as a means of giving His divine stamp of approval on the Gospel these men proclaimed.

When Paul and Barney wrap up their report, James takes the mic.  This is Jesus' half brother who has risen to a major position of responsibility in the early church.  This can't be James the apostle.  King Herod Agrippa I martyred John's brother (Acts 12:2).  This James had originally mocked his half brother (Jn 7:5) but later repented and accept Him as his risen Savior (1Cor 15:7).  He is not only a key leader but goes on to write what is probably the first book of the NT, the letter that bears his name.

James reminds the gathering that this is God's move, not theirs.  "God first visited the Gentiles, to take from them a people for His name" (v14).  Once again, this wasn't something cooked up by Pete, Paul or Barney.  This is God.  Who are they to question a move of Almighty God?

He goes on to say that this is perfectly in line with what God has declared through His prophets for centuries (v15).  Over and over again, God guided these men to describe how He will use His chosen people as a light to the world.  God has chosen them to declare His goodness to people from every tribe, tongue and nation.

Using the Septuagint (a Greek translation of the OT), James goes on to quote from the prophet Amos (Am 9:11-12).  Amos describes how God has called a number of Gentiles "by My name."  Nowhere does Amos ever say that these called non-Jews must become Jewish converts.  Amos is talking about God's move of salvation during His millennial kingdom.  If the Scriptures never insist on Gentiles becoming Jews, why should the church make such a demand?

James comes to his recommendation.  "Therefore my judgment is that we should not trouble those of the Gentiles who turn to God" (v19).  The word "trouble" is the Greek verb parenoxleo.  It means to add extra difficulties, to trouble greatly, to annoy.  According to MacArthur, it describes how one "throws something in the path of someone to annoy them."

In other words, James insists that they not make the Gospel any more difficult than it is.  We need to remember that Jesus' message is challenging enough.  He is asking us to turn our backs on everything in order to follow Him.  His message is a dangerous message.  There is absolutely no reason to demand Gentiles to jump through extra Jewish hoops in order to come to Christ.

We must make our churches a safe place to hear a dangerous message.  The call to follow Jesus alone will rock their world.  Don't burden people with a lot of unnecessary mumbo jumbo.  The Savior's call to repentance is radical enough.

James goes on to make his recommendation on how to handle these Gentile Christians.  He would like for these leaders to write to them that they should do four things.  "Abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood" (v20).  All of these were key things involved in pagan idol worship at the time.  And each of these activities were highly offensive to Jews.

James makes the point that these new Gentile Christians need to understand the danger of pagan idolatry.  God alone is to be worshiped (Ex 20:3).  And from the earliest days, He commanded that His people not eat or drink blood (Gen 9:4).  These are key teachings in the synagogues that are taught every Sabbath (v21).

Let's not add anything to Christ's call of repentance.  It's dangerous enough.  It's challenging enough.  There's no reason to raise God's bar any higher

Our churches should be a safe place to hear a dangerous message. 

Jesus+Nothing=Everything

After Paul and Barnabas return from their amazing trip to Cyprus and Asia, they share what God has done through them (Acts 14:27).  The BIG story is how Jesus "had opened a door of faith to the Gentiles."

Twenty-one centuries later, it's almost impossible for us to understand what a mind-blowing reality this was for Jews.  They were in the midst of an exploding new paradigm of faith.  God was throwing the doors wide open on His revelation regarding the salvation of non-Jews.  Things were happening fast and furiously.

To get a better grasp on just how rapidly things were changing, let's do a comparison with modern technology.  Think about the technological advances in our society since 1960.  It's hard to keep up with all that has happened.  That's sort of what is happening for first century Jews in regards to faith in Jesus.  That's the context for what Luke describes in Acts 15.

At some point after Paul and Barney have returned from their trip (probably about one year), the good doctor tells us that some Jews roll into Antioch from Judea (v1).  They teach that "Unless you are circumcised according to the custom of Moses, you cannot be saved."

Paul and Barnabas consistently faced Jewish opposition on the road (Acts 13:44, 50; 14:2, 5, 19).  Now they faced it at home in Antioch.  Jews couldn't believe how this Gospel of Jesus was "polluting" their faith with these unclean Gentiles.  Understand that this new movement was still VERY Jewish.  In many ways, it's best understood that the followers of Jesus were Christian Jews rather than Jewish Christians.  They were still part of Jewish society.  They had simply come to understand that Jesus is the long-awaited Messiah.

These Jews from Judea demanded that these Gentile converts be circumcised.  In many ways, this made perfect sense to them.  If these non-Jews were coming to faith in Jesus Messiah, certainly they would need to do what others had been doing for centuries.  To become a proselyte, Gentiles would be circumcised and follow the Mosaic Law.  It was a sign of God's covenant promise to Abraham (Gen 17:10-14).  Why should it be any different in the first century?

But circumcision was not a part of Paul and Barney's trip to Cyprus and Asia.  Non-Jews simply believed in the risen Jesus and were saved.  No circumcision.  No Mosaic Law.  Now that they were back home, things had come to (ahem) a head.

Circumcision was a HUGE issue in these important early years of the church.  It was central point of Paul's teaching and letters.  It's the entire focus of his epistle to the church at Galatia (not coincidentally, the apostle wrote that letter in this same time frame).  The apostle wrote to the Philippians, "Look out for the dogs, look out for evil doers, look out for those who mutilate the flesh" (Phil 3:2).  He wrote to the Colossians that the followers of Jesus have indeed been circumcised, but it is a VERY different circumcision.  "In Him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ" (Col 2:11).

As a result of the debate over the "Gentile Problem" in Antioch, the church decides to send Paul, Barnabas and representatives of the circumcision crowd to Jerusalem (v2).  They need to get a ruling from the home office.  They will present their case and hear it straight from the mouths of the apostles and elders of the church in Jerusalem

There is an enormous reminder here against adding anything to salvation in Jesus.  He has invited us to come to Him and to follow Him.  As Tullian Tchividjian says, "Jesus plus anything is nothing.  Jesus plus nothing is everything."  It's the NEW math of the Gospel.  There is nothing required to be saved except Jesus.  No circumcision.  No works.  Jesus.  That's it.