Lechem Panim #183 “The Greatest Proclamation” (Acts 15:10-21) Pastor Cameron Ury

Hello and welcome to Lechem Panim! In our study of Acts chapter 15, we have seen that the Church in Antioch is thriving and growing as a multitude of Gentiles have come to faith in Jesus Christ. However, some particular Jews come in among these Gentiles and tell them that in addition to Jesus, they must also become circumcised (as they are) if they are to be truly saved. And so the Gentiles are being led by these men to severely question their faith. Now Paul and Barnabas immediately seek to free the Gentiles from this false teaching by immediately heading to Jerusalem to appear before the church leaders there and explain the situation so that the church leadership can make an official response to all of this. And so the council discusses and debates this issue and eventually come to a decision; and this decision is announced through a series of speeches delivered by Peter, Paul and Barnabas, and then James, each of whom expounds the truth that salvation is by grace alone through faith, and is something wholly set apart from any kind of ritual or law-keeping. And collectively they present six proofs for this. And last week we looked at the first three: the proof of past revelation (where Peter points out that God already settled this years ago by saving Cornelius (who was a Gentile) and his household (also Gentiles) without their having to become Jews, the fact that the gentiles here in Antioch (like Cornelius and his household) had received the Spirit (as confirmed by their having spoken in tongues; who is only given to believers, as the Bible clearly teaches), and (lastly) these Gentiles having been cleansed from sin, having a transformation of heart and life that bore witness that they truly had become children of God. All of these were powerful evidences that God had already saved the Gentiles. But Peter continues. He says in…

Acts 15:10-11 (ESV)— 10 Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? 11 But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

The Unneeded Yoke— Now here we find the fourth proof; and that is the inability of the law to save. And Peter’s description of a yoke (a heavy burden) being placed upon them was so fitting. It was one that the Jews themselves had been unable to bear, seeing as none of Peter’s listeners had been saved by the Law, purified & cleansed by the Law, or received the Holy Spirit by the Law. These vital things came from God by grace through faith alone. Why then put upon the Gentiles what had not worked for them? And I love the way that Peter closes. He doesn’t say they will be saved just as we are. No, he says “…we believe that we will be saved through the grace of the Lord Jesus, just as they will.” He emphasizes once again that NONE of them can be saved by works (not the Gentile nor even the Jew), but by the grace of the Lord Jesus. Now at this point it says…

Acts 15:12 (ESV)— 12 And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles.

Confirming Signs— And so here we see presented proof number five, the fact of miracles. And this is important because remember we talked about how, at every major turning point in Israelite history when God was leading His people in a new or deeper direction, He confirmed the message of His spokesperson through signs and wonders. Well, Paul and Barnabas are showing that God has done the same thing again through them, confirming that they are indeed his spokesmen (2 Corinthians 12:12). The Judaizers (on the other hand) had no miracles from God to back up their teaching. And that is because God does not back up false teachers. But He has backed up Paul and Barnabas; and therefore their teaching (that salvation was by grace alone) must be true.

Prophetic Promise— Now after this James (the half-brother of Jesus and head of the Jerusalem council) gives the final speech. And in it he gives proof number six; and that is prophetic promise.

Acts 15:13-18 (ESV)—13 After they finished speaking, James replied, “Brothers, listen to me. 14 Simeon has related how God first visited the Gentiles, to take from them a people for his name. 15 And with this the words of the prophets agree, just as it is written, 16  “‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it, 17 that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things 18 known from of old.’

James’ Word-Centered Response— Now it is so awesome to see the response of James here. After summarizing Peter’s message (thereby affirming it), that God saved the Gentiles by grace years earlier, he then reinforces Peter’s point by noting that the words of the prophets agree, supporting this. And he turns to what was for him (and most of his audience) his primary gauge of truth: The Word of God. Now I say “turn” figuratively because note that he doesn’t have a Bible in front of him. There was no such thing as your own personal Bible. The only Bible you had was the one you had hidden in his heart. And so from that Bible (what was hidden in James’ heart), he says “You know, it’s interesting what the Bible says in.… And then he quotes Amos 9:11-12. That is one way to help unify the Church, by the way; having such a deep shared knowledge of the Word that can be appealed to when guidance is needed in a particular situation. Because ultimately it’s not about what you and I think; it’s about what God thinks. And until we have internalized God’s Word in our hearts, we won’t be able to discern what God’s thinks.

The Millennial Kingdom— And so James brings to the forefront of all their memories this passage in Amos, which speaks of the millennial kingdom, during which God will rebuild the tent of David that has fallen;…rebuild its ruins,…and…restore it,. And during the millennial kingdom the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things known from of old.’

Saved As Gentiles— And in this passage from Amos we see that Gentiles will be saved as Gentiles (not having to first become Jews) or verse 17 wouldn’t make any sense. Amos was talking about those outside of the covenant community of Israel being saved and made no mention of their first becoming proselytes to Judaism. And so James’ point is that Amos had clearly told that during the millennial kingdom Gentiles would become part of the kingdom of God without first becoming Jews. And so the question is why would they require that of them in this age? The obvious answer is “You wouldn’t”. Now James’ conclusion is very fitting; Peter had stressed how Gentiles in the past were saved by grace through faith alone; James concludes by showing that Gentiles in the future are saved by grace through faith alone (during the Millennial Kingdom). Therefore, salvation for the Gentiles in the present must clearly also be by grace through faith alone. Now at this point James (as head of the Jerusalem Council) says…

Acts 15:19-21 (ESV)— 19 Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, {(which meant that the Judaizers were forbidden from troubling the Gentiles further)} 20 but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. 21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”

Fellowship Rules— Now this final list of rules (it is very important to understand) were NOT a part of the salvation discussion. James isn’t saying, “The Gentiles need to obey at least these rules in order to be saved.” No, that would undercut the whole decision. No, what is happening here is that now that the major doctrinal issues are out of the way, being resolved by the Jerusalem Council, James is now turning to practical matters of fellowship. Now that the Gentiles were protected against being troubled by the Jews, James and the Jewish leaders want to also ensure that the Jews are not going to be troubled by the Gentiles. Well how would that happen? Well, the Gentiles might start reveling in their new freedom in Christ and begin pressuring the Jewish believers to exercise that same freedom and (in-so-doing) violate their consciences. And so James proposes that they write a letter to the Gentiles ordering them to abstain from four particular things: things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. Now each of these were direct violations of the law of Moses, whom James points out “…has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.” So we see that James and the Jewish leaders do believe that the moral Law given through Moses (though not saving in itself) was still applicable. Now I’m not talking about the ceremonial law (those laws relating to purification and sacrifice), which all have been fulfilled in and through Jesus Christ; but those laws relating to the way you and I are to live morally (like the Ten Commandments). The Gentiles were to obey those, which James highlights are read every Sabbath in the synagogues. But as to the ceremonial law of Moses, the Jewish leaders wanted to encourage also that the Gentiles not needlessly violate them if doing so might destroy the Church’s credibility with non-believing Jews and also offend their believing Jewish brothers and sisters in Christ. And so we see that James and the Jerusalem leaders wanted (just as the Gentiles had been shown grace) for the Gentiles also to show grace to their Jewish brothers and sisters so that their fellowship might remain healthy and strong; so that nothing would needlessly come between them. And I want you to catch that, because you will remember that Paul will later (despite all of this debate regarding circumcision and circumcision being declared us unnecessary for salvation) still have Timothy circumcised. And that wasn’t because he thought Timothy should be circumcised in order to be saved or to seal his salvation or anything like that. No, it was for the sake of the Jews that he knew they would be ministering to. Paul didn’t want anything to unnecessarily impede his Jewish brethren from having an openness to the Gospel. And you know, I wish more Christians had that mindset; not “How much am I allowed to do?” but “In what way can I live that will most draw myself and others into the presence Jesus?”

​A Considerate Freedom— In what I am doing, am I showing that my love for Christ and my desire to see others come to Christ is greater than my need to exercise my freedom to do things that (although I might be able to justify some of them Biblically) might injure someone’s weaker faith? You see that was the mindset of these early Christians. James, Peter, Paul, Barnabas, and the whole Jerusalem Council wanted to keep anything from unnecessarily coming between believers or preventing people from becoming believers. And you know, you and I need to have that same mindset. This passage is our Magna Carta of freedom, but it is freedom for a purpose; it is freedom meant to drive us closer to God, not farther away; it is a freedom to love God by loving those He came to save. It is about being all things to all people, that by all means I might save some., as Paul says in 1 Corinthians 9:22. And so let us, therefore, as we celebrate a salvation that is by grace through faith alone also show, love, grace, and consideration to those we want to inspire to come to Jesus. Let’s do so. Amen.