Acts 15:6-21

HOMILETICAL ANALYSIS.—Acts 15:6

The Council at Jerusalem; or, the Circumcision Controversy Settled

I. The composition of the council.—

1. The apostles. The twelve; Paul not yet included in their number. These, as having been chosen by Christ, were naturally regarded as the heads of the Christian community, which accordingly looked to them for counsel in matters of Church administration, and especially for guidance in circumstances of difficulty.

2. The elders. The presidents, superintendents, or overseers, of the different Christian synagogues, or Churches. How large a body the eldership formed cannot be surmised; but all its members, it is clear, stood on an equality as presbyters.

3. The brethren. The members of the Church called “the multitude” (Acts 15:12); “the whole Church” (Acts 15:22). Whether these took an active part in the discussion cannot be answered without knowing in what capacity James (Acts 15:13) spoke; that they were associated with the apostles and elders in the finding of the court the narrative distinctly states (Acts 15:22). “The three bodies stood to each other as the Boulè or council, the Gerusia or senate, and the Ecclesia or assembly, in a Greek Republic” (Plumptre).

II. The deliberations of the council.—

1. Peter’s speech. After considerable discussion, in which the “brethren” may have taken part, the Man of Rock, Cephas, or Peter, asked a hearing from the court.

(1) He reminded those present of a series of facts with which all were familiar (see 11.): first, that about fourteen years before God had specially selected him (Peter) to preach the gospel to the Gentiles, under such circumstances as evinced it to be the will of Heaven, that they (the Gentiles) should be invited to believe, and so be received into the Christian Church (see Acts 10:34); secondly, that God Himself, who, from His character as Heart Searcher, could be under no mistake concerning the inward attitude of any toward the gospel, had borne witness to the genuineness of their conversion, by granting them the Holy Ghost in the same manner as He had done unto the Jews (see Acts 10:44); and thirdly, that God had put no difference between themselves (the Jews) and the Gentiles on becoming Christians—that in the case of both, faith had operated in the same way, and produced the same results—viz., had led to the purification of the heart from sin, or, in other words, had made the nature holy.

(2) He asked them a question which contained a very powerful argument. Why they should seek to impose circumcision on the disciples? First, to do so was to be guilty of tempting God—i.e., of presumptuously putting Him to the proof by demanding additional evidences of His will, when those already furnished, and just recited by Peter, ought to be enough. Secondly, to do so would be to place upon the necks of the Gentile disciples a yoke which the Jews themselves had found to be intolerable, irksome, burdensome, oppressive, slavish in the extreme, as it could not fail to be when men came to regard it (as the Jews unfortunately did, and now desired to teach the Gentiles that it was) indispensable for salvation. Thirdly, to do so was to insist upon a ritual which experience had shown to be altogether unnecessary. The Jews themselves who believed had practically confessed that they could not be saved by the ceremonies of the Law, and had turned to seek salvation by grace; if so, how could it be other than inconsistent and ridiculous to impose upon the Gentiles that in which the Jews themselves had lost faith.

2. Barnabas’s and Paul’s orations. One after the other the two missionaries addressed the House—Barnabas preceding, presumably on account of age, and because the council had, as yet, greater confidence in him. The subject handled by both was their missionary travels. One can imagine the eloquence with which the “chief speaker” would dilate upon the thrilling tale of their experiences and of God’s signs and wonders among the heathen, and almost see the bated breath—“all the multitude kept silence”—with which the thronged assembly would listen to the story “of the greatest revolution the world has ever seen.” The speakers appear to have confined themselves to an unvarnished narrative of facts.

3. James’s advice. The James who, after Barnabas and Paul had sat down, claimed the attention of the meeting was the brother of the Lord (Galatians 2:9), “who, from the austere sanctity of his character, was commonly called, both by Jews and Christians, James the Just” (Conybeare and Howson, i. 204). From the circumstance that he spoke last it has been quite reasonably inferred that he acted as president of the council, and that in all probability he was chief pastor in the Church of Jerusalem. From his well-known character as a strong legalist, his decision in favour of freedom, coming after Peter’s, could not fail to carry great weight. The substance of what he said was

(1) that the conversion of the Gentiles, as rehearsed by Simeon (Peter’s Hebrew name), was an exact fulfilment of Old-Testament prophecy, the particular prediction cited being taken from Amos 9:11; and

(2) that, that being so, the conversion of the Gentiles manifestly had a place in the plan and purpose of God, to whom all His works were known from the beginning, so that nothing could occur by accident. After this he proceeded to give judgment on the case, which judgment the court unanimously adopted.

III. The finding of the council.—

1. That Gentile Christians should not be troubled about circumcision, or other Jewish ceremonies. Neither those who already had turned, nor those who in future might turn, to God, by believing on Jesus, should be molested, worried, or harassed about these beggarly elements; but all should be left alone in that liberty wherewith Christ had made His people free (Galatians 5:1).

2. That Gentile Christians should be asked to abstain from certain things.

(1) Pollutions of idols. I.e., parts of sacrificial victims which had not been used in sacrifice, and which the heathen sold in the market for ordinary food, but which, as having been presented to an idol, the Jew regarded as entailing upon him who ate them the guilt of idolatry (compare Romans 14:15; 1 Corinthians 8:10).

(2) Fornication. The heathen mind had become so corrupt as to have practically lost all sense of chastity as a virtue; and besides, in connection with heathen festivals in honour of their deities, the most shameless licentiousness was frequently practised: hence, both of these considerations called for stringent prohibition of this sin.
(3) Things strangled. I.e., the flesh of animals not put to death in the ordinary way, which the Jews were not allowed to eat, because it was not properly drained of blood (Leviticus 17:13; Deuteronomy 12:16; Deuteronomy 12:23).

(4) Blood. This heathens often drank at their idolatrous feasts, and even at other times, mingled with their food.
3. That the Gentile Christians should be instructed as to the reason for this partial restriction of their liberty. “For Moses of old time (or from generations of old), hath in every city them that preach him, being read in the synagogues every Sabbath.” Meaning that because of this constant reading of the Law the feelings of such Jewish Christians as had not broken with the synagogue would be wounded should Gentile Christians be exempted, not only from circumcision, but from such restrictions as were wont to be imposed on proselytes coming over from heathenism to Judaism. Hence, as a compromise, the above-mentioned prohibitions, the so-called Noachian precepts, were enjoined upon Gentile Christians.

Learn—

1. The right of the Christian laity to take part in Church synods, assemblies, and councils.
2. The propriety of conducting all Church deliberations with decency and in order.
3. The wisdom of the Church membership giving heed to the counsels of its leaders.
4. The duty of Church councils to depend on nothing but moral suasion for the enforcement of their decrees.

HINTS AND SUGGESTIONS

Acts 15:6. The First Ecclesiastical Assembly.

I. The question discussed.—Concerning the conditions of salvation.

II. The spirit manifested.—A spirit of love and truth.

III. The standard recognised.—God’s testimony in the Scriptures and in providence.

IV. The decision given.—One of Christian wisdom, calculated to conciliate and promote union among the saved.

Acts 15:8. God’s Knowledge of the Heart.

I. Immediate.
II. Constant.
III. Thorough.
IV. Gracious.

Acts 15:9. No Difference between Us and Them—i.e., between Man and Man.—In respect of—

I. The need of salvation. The hearts of all, being impure, require cleansing.

II. The provision of salvation. Christ’s atonement and the Spirit’s grace designed for all.

III. The condition of salvation. Faith in the Lord Jesus Christ.

IV. The possession of salvation. All who believe receive the Holy Spirit, which is the earnest of our inheritance.

Heart Purification.

I. The heart is by nature unclean, and requires cleansing.
II. This cleansing can be effected only by the indwelling of the Holy Ghost.
III. The Holy Ghost always operates through the faith of the individual.
IV. The faith of the individual rests upon the truth of God.

Acts 15:11. The Apostle’s Creed.

I. That Jews, as well as Gentiles, alike need salvation.—Both being alike under sin (Romans 2:9).

II. That for Jews, as well as Gentiles, salvation can be only through the grace of the Lord Jesus Christ. None other name (Acts 4:12); only one Mediator (1 Timothy 2:5)

III. That as a consequence, Jews, as well as Gentiles, can be saved in no other way than by faith without works.—By the works of the Law shall no flesh be justified (Galatians 2:16).

IV. That Jews and Gentiles alike are sure of salvation, if they do believe.—“Whosoever believeth” (John 3:16).

The First Confession of Faith.

I. The error against which it guarded. Salvation by works.

II. The ground on which it rested. God’s word and Christian experience.

III. The spirit by which it was pervaded. Courage and humility; boldness and love.

IV. The gospel which it proclaimed. Salvation through God’s grace and man’s faith.

V. The assent which it received. It was embraced by all the office-bearers and members of the Church.

Acts 15:14. The Conversion of the Gentiles.

I. An accomplished fact.—God hath visited the Gentiles to take out of them a people for His name.

II. A fulfilment of prophecy.—In addition to Amos 9:11, such passages as the following might have been quoted: Isaiah 2:2; Isaiah 9:2; Isaiah 11:10; Isaiah 25:6; Isaiah 52:15; Jeremiah 4:2; Jeremiah 16:19; Daniel 7:14; Joel 2:28; Zechariah 8:23.

III. A foreseen event.—Having had a place in God’s eternal counsel, it was known unto God from the beginning.

IV. A progressing work.—The residue of men are still seeking after God. (See Hints on Acts 15:3.)

Acts 15:17. Old-Testament Views of God.

I. The Father of Men.
II. The Lord of the Nations.
III. The Ruler of the Universe.
IV. The Omniscient Worker.
V. The Supreme Good of Mankind.