Acts 15:1-35 And certain men which came down from Judaea taught the brothers, and said, Except you be circumcised after the manner of Moses… One subject knits together very firmly the contents of this paragraph. And the subject is one of the greatest importance. Its interest is all of the practical kind; and well had it been for the unconverted world had the Church through all these centuries abided by the suggested lessons that we have here. The one subject is the beginning of ecclesiastical dissension within the Church catholic itself; not on matter purely doctrinal, not on matter purely disciplinary, but on matter that may be for the time supposed to lie on the border-land between these two. For some will insist on making it mostly a question of veritable doctrine; others would stickle for it as a question at least of "decency and order" in discipline. Let us notice - I. THE SIMPLE QUESTION ITSELF AT ISSUE. Gentiles have many great signs and wonders wrought amongst them, of which they are by no means simple beholders. They themselves are "a great part of them." They are believed in multitudes of cases to have become true converts to the new faith. The apostolic verdict and pronouncement have gone forth that "God had opened the door of faith" to them. And facts seem to speak for themselves, saying that they have received the gifts as well as the gift of the Holy Ghost. Must these Gentiles submit to the Jewish initiatory rite of circumcision? II. THE ORIGIN OF THE GREAT DISSENSION THAT AROSE UPON THIS SIMPLE QUESTION. Certain men, evidently of the Church in Judaea, came down to Antioch, and with volunteered assiduity (ver. 24) took upon them to teach the brethren at Antioch that circumcision was a rite necessary for them to submit to, if they would be saved. Of these men, before they are condemned as mere officious idlers or "busybodies," it shall be granted that they had a right to their own religious views, their own reading of the Law and prophets, and their own past history; that they also had a right to travel and to go and see the new Gentile converts, whose Church at Antioch must in itself have been such a sign; and that, arrived there, they were not bound to keep a perpetual silence. But from the very moment that these things are conceded to the members of any Christian society dates the solemn responsibility which rests upon them. One of the great facts of the "liberty" (ver. 10; Galatians 5:1) of Christ's Church is that individual character shall be called out and strictly tried by the vast increase of individual responsibility. But the liberty cannot be had and the responsibility left. And up to this point these things may be noted - (1) that from the very first "offences would come," even within the Church; but (2) that it was no less "woe" to them by whom the offence should come; for that on them lay the responsibility (of which they should be aware and be ware), and not upon any laches on the part of the Church as a whole in not legislating, for instance, to suppress the freedom of individual thought and word. For to do this under the rule of Jesus would be to originate worse "offence." The very Worst affront to Jesus is to substitute letter for spirit, law for love. The origin of a dissension, then, that excited much disputation, consumed much precious time, is certain to have awakened some bitterness of word and of temper, as well as to have caused no slight anxiety and pain to those concerned, was the gratuitous work of men who had not correct knowledge, did not try to get it (ver. 24), and who went out of their way to "make a great stir." III. THE APOSTOLIC MANAGEMENT OF THIS DISSENSION. The somewhat indefinite phraseology of the second verse, compared with the words of the Apostle Paul in Galatians 2:2, leaves us in very little uncertainty that we are to understand that Paul and Barnabas received special intimation from the Spirit that the question should be moved to Jerusalem; that the Church at Antioch heartily fell in with the rightness of this course, and rejoiced to attend the steps of the apostles and other delegates to the last, as well as to commend them in prayer to God. 1. If, then, the intimation of the Spirit showed the way for the apostles, it may be gathered (1) what really important issues were at stake, not in the matter only, but in the manner of treating this dissension; and (2) it may be assumed that many a time and anxiously and fervently did the two implore Divine guidance. The Spirit is the Ruler in the Church. How imperfectly is this vital fact remembered in modern days! And the Spirit's guidance is sought and obtained when clouds and stormy weather were presaged. As to the practical uses to be gained by this reference of the question to Jerusalem and to the body of the apostles and elders, it goes by saying. 2. When Paul and Barnabas, and certain others of the Antioch Church with them, reach Jerusalem, they are, in the first instance, courteously received by the whole Church with "the apostles and elders." The meeting was a set, ice, and a happy, holy service. All hear what God has done (ver. 4), and the joy is great. And, finally, the question is opened, apparently as temperately as plainly (ver. 5). 3. The proper council shortly come together. It consists of "the apostles and elders." But the matter appears to have been argued in the presence of the whole assembly still (vers. 7, 12, 13, 22). Four leading speeches and arguments are recorded, and the order and the wisdom alike of the selection of speakers must be apparent. Who better to begin than Peter? His argument is plain, practical, and cannot be gainsaid. But the way in which he turns the tables on his brethren of the Jewish sticklers for circumcision (ver. 11) is most significant. There follow Barnabas and Paul with their missionary tidings. These carried volumes of conviction, and were well fitted to do so. Men listen still wonderfully in preached sermons to facts and reliable history. It is these which weigh, too, with the unsophisticated and the mass. And with what keenness of attention and almost sympathetic pride they listen to these recitals from the lips of men who had "hazarded their lives for the Name" of the Lord Jesus Christ (ver. 26) 1 And after these thrilling speeches James (probably "the brother of the Lord" and the writer of the Epistle general) renews argument, corroborating it by Old Testament Scripture quotation. Nor does he sit down without making definite proposals to meet the present case. 4. In harmony with those proposals, the apostles and elders and the whole Church agree. And they agree to write and to send what they write by the honored hands of Paul and Barnabas, and two others specially delegated from their own home communion to Antioch. Vers. 23-29 contain the words of a letter which, for kindly respect, for conciliatory tone toward all, for fidelity of truth (ver. 24), for "honor to whom honor" is due (ver. 26), for religious calling to witness of the one Ruler of the Church, "the Holy Ghost" (ver. 28), and for the word of exhortation (ver. 29), could not be surpassed. 5. The four peacemakers speed on their way to Antioch. They call "the multitude" (Acts 4:32; Acts 6:5) together, deliver their letter, and congratulate the Gentiles liberated from many a fear in its "consolation." This gentle touch at the end speaks much of what had been transpiring in the minds of those Gentile converts, and helps as practical comment upon ver. 10 of this chapter. The two visitors, Judas and Silas, also address the Antioch Church, the latter of whom finds such interest in place and people that he stays at Antioch, there a while assisting Paul and Barnabas in their ministry and in their pastorate of the flock. IV. SOME GENERAL LESSONS FOR CHURCH LIFE SUGGESTED BY THIS HISTORY. We should observe: 1. The sanction here given to the patient and faithful use of strictly moral forces in the government of the Church of Christ. The case had aspects that might well, on the one hand, try the forbearance of the large-hearted, and, on the other hand, tempt to high-handed dispatch. But a world of trouble is not grudged to keep well within the spirit of the Master, and to have compassion on the weak, and to consider others in their errors and their small-mindedness, "lest they also be tempted," with whom confessedly may lie now the strength and the right and the goodness. 2. The honor done to courtesy and respect and to the observance of "duty towards equals," or those who for the time must be called so. Christianity often seems to offer us a very clear, very beautiful outline of the perfections possible to human society merely as such. 3. The kindest attention here paid to human feelings. It seems to shine out again and. again. Where a cold, despotic, hard-and-fast ecclesiasticism would have found its occasion for triumphing, the true order of Christ's Church finds a chosen occasion for reverencing feeling. For upon and in addition to all the honor shown in the transactions recorded in this chapter to respect and courtesy, there is apparent the sympathy of true and heartfelt love. Amid great dangers the least possible damage was done to the reputation of young Christianity, and the comment might still be, "See how these Christians love one another." - R. Parallel Verses KJV: 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. |
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