Page images
PDF
EPUB

which good wheat is separated from chaff. They must expect trouble, but it will be a means of entering more fully into the spirit of the kingdom of heaven.

SEE the story of the best possible world, in The Choir Boy of York Cathedral.

V. The Return to the Home Church at Antioch in Syria. - The first missionary journey may have occupied three years. When this work was done Paul and Barnabas went back to Attalia on the coast, sailed to Antioch in Syria, the home church, and reported what the Lord had done through them. Here they remained a long time, renewing their own spirits, and inspiring the disciples at home. One of the best things in a long missionary life is the not infrequent return to the churches that sent out the missionaries, both for their own sake and that of the churches.

LESSON X. — June 8.

THE COUNCIL AT JERUSALEM.

Acts 15 22-33.

GOLDEN TEXT. — Stand fast therefore in the liberty wherewith Christ has made us free. - GAL. 5: I.

[blocks in formation]
[blocks in formation]

THE REFERENCE LIBRARY.

Commentaries on Galatians as well as on Acts; Rendall on Acts, pp. 266–273 and appendix, pp. 357-359; Knowling, on chap. 15, and especially his additional note at close of the chapter, pp. 332-337; Ramsay's St. Paul, chap. 7; McGiffert's Apostolic Age; Dangers of the Apostolic Age, by Bishop Moorhouse (Fargie, Manchester, England, 1891); and the other books on that age and on Paul. Goodwin's Harmony of the Life of Paul, p. 51 (Am. Tract Soc.); Ramsay's Paul the Traveler; Dr. Lightfoot on Galatians, especially his note on "Paul and the Three "; Conybeare and Howson, chap. 7; Stalker's St. Paul.

I. The Two Sources of our Knowledge of This Event. We have two accounts of this conference. One by Luke (Acts 15: 1-35), and the other by Paul himself in his Epistle to the Galatian churches (Gal. 2: 1-10). Some critics find a difficulty in reconciling the two accounts, but the opinion is almost unanimous among conservative and radical critics alike, that the two accounts describe the same event (except Professor Ramsay). "The discrepancy is only apparent, and disappears on careful scrutiny of the Greek text." "I recognize in the language of Paul a lively picture from the interior of the same council whose external history is recorded in Acts 15.' Rendall.

II. The Two Divisions of the Church. The church had been in existence for about twenty years.

It had extended over Palestine, Phoenicia, Damascus, Antioch, Cyprus, and South Galatia in Asia Minor.

Its numbers had become quite large, and their influence is a positive force.

It included Jews, proselytes, Grecianized Jews, and Gentiles.

The disciples were naturally divided into two classes: 1. The Christian Jews of all kinds, and the Gentile proselytes who had become Jews, accepting their ritual and laws and hopes.

2. The Gentile Christians, who accepted Jesus as their Saviour, but refused to submit to the peculiar rites of Jewish life.

These two classes were separated by a great social and religious barrier built up from the Jewish training and expectations and promises, and from their law and ritual, intensi. fied by their own interpretations, which prevented them from intimate association with the Gentiles. There was real danger of a permanent separation into two great parties, with a constant warfare between them.

HOW THE DIFFICULTY BECAME SERIOUS. 66 'Communion with those whom every Jew had long regarded as unclean must have given serious offense to many pious Christians from the beginning. The truth is, the momentous consequences of the new departure were slow in manifesting themselves. For some years the mass of the church still belonged to the circumcision; and the Gentile Christians formed too insignificant a minority to excite religious jealousy, or threaten the exclusive ascendency of their Jewish brethren. The success of Paul's preaching first opened men's eyes to the magnificent future of the Gentile church. Then for the first time devout Gentiles pressed into the church in numbers that threatened to swamp the Jewish section." - Rendall.

The church at Antioch was the center of the Gentile party, and Jerusalem of the Judaizing party. Some of the Jewish Christians from Jerusalem, perhaps those sent by James (Gal. 2: 12), came down to Antioch, and when they saw the state of things they began to teach the strictest Jewish doctrine, contrary to Paul and Barnabas, and thus to create a sharp discussion and division in the church there, which would seriously interfere with the progress of the gospel.

III. The Question at Issue. - The burning question was WHETHER THE GENTILES MUST BECOME JEWISH PROSELYTES, AND SUBMIT TO THE JEWISH CEREMONIAL LAW IN ORDER TO BE SAVED.

t

1. This did not involve that the Jews should give up their peculiar ceremonies, and cease to be Jews in order to be Christians.

2. It did involve the relation of the Gentile to the Jewish Christians, in their social life, and unity in partaking of the Lord's Supper.

3. It involved the relation of the Gentile Christians to the heathen people around them, and what they could present to them as the conditions of salvation.

4. It involved the true doctrine of salvation; what it is to be saved, and how to be saved. 5. It involved the unity of the church, and whether Christianity should be merely a Jewish sect, or a world-wide religion.

6. It involved the true interpretation of the promises of God to the Jews, of the prophecies of the Messiah, and the triumph of the kingdom of heaven.

THE JEWISH ANSWER AND ARGUMENT. The Jewish Christians insisted that the Gentile Christians must become Jewish proselytes in order to be saved and belong to the kingdom of God. Because the Jews were the chosen people of God, their religion was given them by God himself, and they were the divinely instituted kingdom of God.

2. Jesus himself, the Son of God, the latest revelation from God, was a Jew, who kept the Jewish law, preached to the Jews, declared that not a jot or tittle of the law should fail till all was fulfilled.

3. All the promises of the Messiah, of the redemption of the world, of the enlargement of the kingdom of God, were made to the Jews. The forces of the Gentiles were to come to them; "The sons of the strangers shall build up thy walls "; "The nation and the kingdom that will not serve thee shall perish" (Isa. 60).

4. Again, there was a great social and religious barrier between Jews and Gentiles, which made it exceedingly difficult for them to live and work together as brethren in the same churches. The Gentiles must become Jews, or the Jews must break the divine commands. "The nearest parallel we can find to this barrier between the Jews and Gentiles is the institution of caste among the ancient populations of India.”

5. Thus while the Gentiles could easily become Jews, and the Jewish Christians desired the Gentiles to be saved, yet the Antioch plan seemed to take away the foundations of their religion, of the Bible, of the kingdom of God, of the hope of the world. It was laxness, apostasy, unpatriotism, irreligion, an insult to their past history and to God.

THE GENTILE ANSWER AND ARGUMENT. Paul and the Gentile church stood on the negative; the Gentiles do not need to become Jews in order to be saved and belong to the kingdom of God.

1. The one condition the gospel laid down was faith in Jesus, producing a new heart and a new life.

2. Ceremonies and ritual may be helpful, and any one is at liberty to use them, but to make them essential to salvation, and require them of all disciples, was to subvert the central principle and power of the gospel.

3. It was to take away "the glorious liberty of the sons of God." The Jews had per

fect liberty of action, and could, like Paul and the other apostles, keep the whole Jewish law. But the Gentiles, too, had liberty, and no one had a right to force any form or rité as essential to salvation.

W 4. The unnecessary burden of the Jewish ritual was a hindrance to the conversion of the Gentiles.

IV. Free Discussion. - The discussion was very warm at Antioch. Both sides were sure they were right. The word “dissension " is σráσews, from ïorŋμ, to stand; a standing, a position, taken. Hence, a party taking a definite position, different from others; hence, a faction, discord, dissension; elsewhere rendered insurrection, sedition, and uproar (Mark 15: 7; Luke 23: 19, 25; Acts 19: 40). Still, on all such questions, it is best to discuss and confer together in a Christian spirit, and with a desire to know the truth. Not being able to settle the question among themselves, they wisely determined to send a strong delegation to the mother church, three hundred miles away. This was both wise and generous. The church in Jerusalem was the most conservative body, under the strongest Jewish influences, honored and respected by all; and its decision would carry great weight with the Jews all over the empire. At the same time they were older Christians; the apostles centered there who had personally known Jesus, and heard his teachings; and they had lived under the power of the Holy Spirit. Wise advice could therefore be expected there. Confidence in the righteousness of their cause was shown by the willingness of Paul and the Gentile Christians to go there for a decision of the vexed question. The delegation consisted of the missionaries, Paul and Barnabas, and other leading men, among whom was Titus (Gal. 2: 1), a Gentile Christian, who would be a specimen of the

choose

pleased it
it seemed good to
out

the

22. Then the apostles and elders, with the whole church, to send chosen men of their own and send them to An'ti-ŏch with Paul company, and Bar‍na-băs; namely, Jū'das surnamed 1 Bar'sa-bas, and Si'las, chief men among the brethren :

And

letters
thus

23. and they wrote by them

called Bar'sab-bas,

after this manner; The apostles and there ar brethren send greeting unto the brethren which are of the Gen'tiles in An'tĭ-Ŏch and Syr'i-a and Ci-li'cia; greeting:

2

24. Forasmuch as we have heard that 2 certain which went out from us have troubled you with words, subverting your souls; saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment;

It

seemed good unto us, being assembled with

having come to

men

choose out

25. it one accord, to send chosen and send them unto you with our beloved Bar'na-băs and Paul,

1 Acts 1: 23.

2 V. 1; Gal. 2: 4; Tit. 1: 10.

converts among the Gentiles. He was of Greek origin, perhaps a native of Antioch, was afterwards a companion of Paul in his missionary journeys, and to him was written one of Paul's epistles. He must have been a man of considerable power.

On their arrival they received a hearty welcome from the whole Jerusalem church. The word "received" in v. 4 is άredéxonσav, and implies a cordial welcome.-Vincent, Knowling. Then began the discussion of the question before the apostles and elders. FIRST. The Jewish side was presented by some of the Christian Pharisees.

SECOND. Then Peter gave his experience in relation to Cornelius. See Lesson III. and IV. Proving that God approved of the reception of the Gentiles, (1) by his converting them and purifying their hearts by faith; (2) by giving them the Holy Spirit in the same manner as he had bestowed it upon the Jews; (3) doubtless by Peter's telling them of his vision and the guidance of the Spirit. The conclusion was that the one condition of salvation was faith in Jesus, and the consequent new heart and life.

THIRD. Paul and Barnabas gave their experience during their missionary journey, how God had indorsed their course by working signs and wonders through them for the Gentiles. The greatest wonder of all was the great number who believed.

FOURTH. James, the brother of our Lord, and pastor, or leading person of the church in Jerusalem, and a very strict Jew, was convinced by the facts, and decided that Paul was right. He added nothing" to Paul (Gal. 2: 6), that is, accepted Paul's teaching as to the Gentiles as correct, and added no further conditions, and laid on the Gentiles no other burdens.

[ocr errors]

V. The Principles Established. - Vs. 22-29. The decision was unanimous by not only the apostles and elders, but also by the whole church, who, v. 25, were "come to Yor (not, assembled with) one accord, had arrived at a unanimous conclusion. They sent a delegation and a letter. The letter stated clearly their decision; the delegation gave dignity and force to the letter, and confirmed the reports of Paul and Barnabas, so that there could be no possible feeling that the report was colored by their previous opinions. Judas surnamed (or called) Barsabas, son of Sabas or Sabbas. In Acts 1: 23 a Joseph Barsabas is named as the alternate with Matthias as a candidate for the apostleship in place of Judas. This Judas Barsabas may have been his brother, and hence one who had personally known Jesus. Silas, probably a shortened form of Silvanus. became Paul's companion in his next missionary journey (v. 40). He is referred to in Acts 16: 19, 25, 29; 17: 4, 10, 14; 18: 5; 2 Cor. 1: 19; 1 Thes. 1: 1; 2 Thes. I: 1; 1 Pet. 5: 12.

He

23. Greeting, xaipei, rejoice, hail, welcome, the usual Greek salutation. Joy be with you. Compare our "good-by” (good (=God) by == (be with you)) and “ farewell.”

24. Certain which went out from us, and therefore for whom we seem to be in a measure responsible, and whose teachings we would now correct. Subverting, ἀνασκευάζοντες, from ἀνά, up, and σκεύος, a utensil ; to pack up utensils or baggage in order to move to another place; hence, a general overturning, dismantling a house, plundering a town or field. A very expressive metaphor for the general upsetting and unsettling of the disciples' minds and consciences.

25. Beloved Barnabas and Paul. Thus showing to the Antioch church in what high esteem the Jerusalem church held these men.

26. 1 Men that have hazarded their lives for the name of our Lord Jesus Christ.

men

shall also

27. We have sent therefore Ju'das and Si'las, who themselves also shall tell you the same things by mouth.

word of

28. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

2 That

29. that ye abstain from

meats offered

things sacrificed to idols, and 3 from blood, and from things strangled, and from fornication; from which if ye keep yourselves, Ye shall well.

ye

do
be

with you. I Acts 13: 50; 1 Cor. 15: 30.

Fare

ye

well.

[blocks in formation]

28. It seemed good to the Holy Ghost, who, by what he had done for the Gentiles by apostles who were filled with the Holy Spirit, showed as plainly as actions could speak, what the divine will was. The decision was not merely man's opinion, but was inspired by God. And to us who accepted the result thus inspired, and were heartily convinced that it was right. What could convince them ought to convince and satisfy the church everywhere. These necessary things, not necessarily as conditions of salvation, but necessary for right conduct toward the heathen, and necessary for the unity and mutual intercourse of Jews and Gentiles.

29. That ye abstain from. Here follow four particulars. They imply:

1. That salvation is not dependent on forms of any kind, but on a living faith in Jesus that produces a new life.

2. That the Jewish Christians would yield everything possible for the sake of the unity of the church, and take away every possible barrier between Jewish and Gentile Christians as to mutual intercourse.

3. That the Gentiles should also deny themselves, and in courtesy give up something in view of the position and legal customs of the Jews. The prohibitions answer the questions. "How the Gentiles could be received into the brotherhood of Christ with the least possible disturbance of his every-day life in the busy world, with the least possible shock to the prejudices of those Jews with whom he would come in contact, due regard being had, on the one hand, to the pure life commanded by Jesus, and, on the other, to that love and mutual forbearance which are the spirit of Christianity." Schaff. FIRST GROUP. Abstain (1) from meats offered to idols.

(2) from fornication.

The eating of meats offered to idols meant far more than merely eating at home meat sold in the markets that had been a part of the sacrifices to idols. "The inspired framers of these primitive decrees well knew that 'an idol was nothing in the world, and that there was none other God but one; but they knew, too, that the idol-worship of the first century of our era, the age in which they lived, poisoned the whole life of society in Greece, in Italy, in the East." Licentiousness" was associated with much of the current idol-worship of the day," which " glorified sexual vice with the halo of a sacred sanction.” Schaff. Lecky, in his History of European Morals, says that courtesans were the priestesses of the temple of Venus, and that many leading cities were made famous for the schools of vice which grew up under the shadow of the temples (chap. 5). See Conybeare and Howson's St. Paul, chap. 4. "St. Paul (in 1 Cor. 6: 15 and I Thes. 4: 3) shows us the terrible risks to which Christian morality was exposed, risks enhanced by the fact that the heathen view of impurity was so lax throughout the Roman Empire. Consult Horace's Satires 1: 2, 31; Terence's Adelphi 1: 2, 21; Cicero's Pro Cælio 20.". Knowling. "Not even Socrates, the best of all heathen teachers, forbade it." "The heart of the Roman Empire under the Cesars was a pen of stagnant waters." "It was Rome at the epoch of her most gorgeous gluttonies and her most gilded rottenness." Farrar. On the other hand, the Levitical law was very strict. This group set forth principles which were binding always.

[ocr errors]

The SECOND GROUP included (1) abstaining from meat offered to idols, so far as

sanctioning idol-worship;

(2) refraining from eating the blood of animals;

and (3) from eating things strangled, in which case whoever

ate such meat must eat the blood of the animal.

Blood was forbidden to the Jews by the Levitical law (Lev. 3: 17; 17: 10-14),

« PreviousContinue »