Chapter 19—Thorny Problems Settled by the Holy Spirit
This chapter is based on Acts 15:1-35, RSV.
(TT 100)
On reaching Antioch in Syria, Paul and Barnabas assembled the believers and rehearsed “all that God had done with them, and how He had opened the door of faith unto the Gentiles.” Acts 14:27. The large, growing church at Antioch was a center of missionary activity and was made up of both Jews and Gentiles.
(TT 100.1)
While the apostles united with lay members to win souls, certain Jewish believers from Judea “of the sect of the Pharisees” (KJV), succeeded in introducing a question that brought consternation to the believing Gentiles. These Judaizing teachers asserted that in order to be saved, one must be circumcised and keep the ceremonial law.
(TT 100.2)
Paul and Barnabas opposed this false doctrine, but many of the believing Jews of Antioch favored the position of the brethren recently come from Judea. Many of the Jews who had been converted to Christ still felt that since God had once outlined the Hebrew manner of worship, it was improbable that He would ever authorize a change in it. They insisted that the Jewish ceremonies be incorporated into the Christian religion. They were slow to discern that the sacrificial offerings had prefigured the death of the Son of God, in which type met antitype, and were no longer binding.
(TT 100.3)
Paul had gained a clear conception of the mission of the Saviour as the Redeemer of Gentile as well as Jew and had learned the difference between a living faith and a dead formalism. In the light of the gospel, the ceremonies committed to Israel had gained a new significance. That which they foreshadowed had come to pass, and those who were living under the gospel dispensation had been freed from their observance. God’s unchangeable law of Ten Commandments, however, Paul still kept in spirit as well as in letter.
(TT 100.4)
The question of circumcision resulted in much discussion and contention. Finally, the members of the church decided to send Paul and Barnabas, with some responsible men from the church, to Jerusalem to lay the matter before the apostles and elders. A final decision given in general council was to be universally accepted by the different churches.
(TT 101.1)
At Jerusalem the delegates from Antioch related the success that had attended their ministry among the Gentiles. They then gave a clear outline of the confusion that had resulted because certain converted Pharisees had declared that the Gentile converts must be circumcised and keep the law of Moses.
(TT 101.2)
This question was warmly discussed in the assembly, also the problem of meats offered to idols. Many Gentile converts were living among superstitious people who made frequent sacrifices and offerings to idols. The Jews feared that Gentile converts would bring Christianity into disrepute by purchasing that which had been offered to idols, thereby sanctioning idolatrous customs.
(TT 101.3)
Again, the Gentiles were accustomed to eat the flesh of animals that had been strangled; the Jews had been divinely instructed that when beasts were killed for food, the blood should flow from the body. God had given these injunctions for preserving health. The Jews regarded it as sinful to use blood as an article of diet. The Gentiles, on the contrary, practiced catching the blood from the sacrificial victim and using it in the preparation of food. Therefore, if Jew and Gentile should eat at the same table, the former would be shocked and outraged by the latter.
(TT 101.4)
The Gentiles, especially Greeks, were licentious, and there was danger that some would make a profession of faith without renouncing their evil practices. The Jewish Christians could not tolerate the immorality that was not even regarded as criminal by the heathen. The Jews therefore held that circumcision and the observance of the ceremonial law should be enjoined on Gentile converts as a test of their sincerity. This, they believed, would prevent the addition to the church of those who afterward might bring reproach on the cause by immorality.
(TT 102.1)
The various points involved seemed to present before the council insurmountable difficulties. “After there had been much debate, Peter rose and said to them, ‘Brethren, you know that in the early days God made choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe.’” He reasoned that the Holy Spirit had decided the matter under dispute by descending with equal power on Gentiles and Jews. He recounted his vision and related his summons to go to the centurion and instruct him in the faith of Christ. This message showed that God accepted all who feared Him. Peter told of his astonishment when he witnessed the Holy Spirit taking possession of Gentiles as well as Jews. Light and glory shone also on the faces of the uncircumcised Gentiles. This was God’s warning that Peter was not to regard one as inferior to the other, for the blood of Christ could cleanse from all uncleanness.
(TT 102.2)
Once before, Peter had related how the Holy Spirit fell on the Gentiles. He declared: “If then God gave the same gift to them as He gave to us when we believed in the Lord Jesus Christ, who was I that I could withstand God?” Acts 11:17, RSV. Now, with equal force, he said: “God who knows the heart bore witness to them, giving them the Holy Spirit just as He did to us; and He made no distinction between us and them, but cleansed their hearts by faith. Now therefore why do you make trial of God by putting a yoke upon the neck of the disciples which neither our fathers nor we have been able to bear?” This yoke was not the Ten Commandments. Peter here referred to the law of ceremonies, which was made void by the crucifixion of Christ.
(TT 102.3)
“All the assembly kept silence; and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles.”
(TT 103.1)
The Holy Spirit saw good not to impose the ceremonial law on Gentile converts, and the mind of the apostles on this was as the mind of the Spirit of God. James presided at the council, and his decision was, “We should not trouble those of the Gentiles who turn to God.”
(TT 103.2)
This ended the discussion. In this instance we have a refutation of the doctrine that Peter was the head of the church. Those who have claimed to be his successors have no Scriptural foundation for their claim that Peter was elevated above his brethren as the vicegerent of the Most High. If those who are declared the successors of Peter had followed his example, they would always remain on an equality with their brethren.
(TT 103.3)
James sought to impress his brethren that the Gentiles had made a great change in their lives and should not be troubled with questions of minor importance, lest they be discouraged in following Christ.
(TT 103.4)
The Gentile converts, however, were to give up customs inconsistent with Christianity. They were to abstain from meats offered to idols, from fornication, from things strangled, and from blood. They were to keep the commandments and lead holy lives.
(TT 103.5)
Judas and Silas were sent with Paul and Barnabas to declare to the Gentiles by word of mouth the decision of the council. The message that was to put an end to all controversy was the voice of the highest authority on earth.
(TT 103.6)
The council which decided this case was composed of apostles and teachers prominent in raising up Jewish and Gentile Christian churches, with delegates from various places. The most influential churches were represented. The council moved with the dignity of a church established by the divine will. As a result of their deliberations, they all saw that God Himself had answered the question at issue by bestowing on the Gentiles the Holy Spirit. It was their part to follow the guidance of the Spirit.
(TT 104.1)
The entire body of Christians was not called to vote on the question. The “apostles and the elders” framed and issued the decree, which was thereupon generally accepted by the churches. Not all, however, were pleased. A faction of self-confident brethren indulged in murmuring and faultfinding, seeking to pull down the work of the men whom God had ordained to teach the gospel. The church will have such obstacles to meet till the close of time.
(TT 104.2)
It was at Jerusalem that the greatest exclusiveness and bigotry were found. When Jewish Christians living within sight of the temple saw the Christian church departing from the ceremonies of Judaism and perceived that Jewish customs would soon be lost sight of in the new faith, many grew indignant with Paul. Even the disciples were not all prepared to accept willingly the decision of the council. Some, zealous for the ceremonial law, regarded Paul with disfavor. They thought his principles in regard to the Jewish law were lax.
(TT 104.3)
The far-reaching decisions of the general council brought confidence to the Gentile believers, and the cause of God prospered. In Antioch Judas and Silas “exhorted the brethren with many words and strengthened them.”
(TT 104.4)
Later, when Peter visited Antioch, he won confidence by his prudent conduct toward the Gentile converts. In accordance with the light from heaven, he sat at table with the Gentile converts. But when certain Jews, zealous for the ceremonial law, came from Jerusalem, Peter injudiciously changed. A number of the Jews “acted insincerely, so that even Barnabas was carried away by their insincerity.” This weakness on the part of those who had been respected as leaders left a painful impression on the Gentile believers. The church was threatened with division. But Paul, who saw the subverting influence of the wrong done through the double part acted by Peter, openly rebuked him. In the presence of the church, Paul inquired of Peter, “If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews?” Galatians 2:13, 14, RSV.
(TT 104.5)
Peter saw his error and immediately set about repairing the evil, so far as was in his power. God permitted Peter to reveal this weakness in order that he might see there was nothing in himself whereof to boast. Even the best of men, if left to themselves, will err. God also saw that in time to come some would claim for Peter and his pretended successors the exalted prerogatives that belong to God alone. This record of the apostle’s weakness was proof of his fallibility and that he stood in no way above the other apostles.
(TT 105.1)
The greater the responsibilities placed on the human agent and the larger his opportunities to dictate and control, the more harm he is sure to do if he does not carefully follow the way of the Lord and labor in harmony with decisions arrived at by the general body of believers in united council.
(TT 105.2)
After Peter’s fall and restoration, his intimate acquaintance with Christ, after all the knowledge and influence he had gained by teaching the Word—is it not strange that he should dissemble and evade the principles of the gospel in order to gain esteem? May God give every man a realization of his helplessness, his inability to steer his own vessel straight and safe into the harbor.
(TT 105.3)
Paul was often compelled to stand alone. He dared make no concessions that would involve principle. At times the burden was heavy. The traditions of men must not take the place of revealed truth. He realized that the church must never be brought under the control of human power.
(TT 105.4)
make no concessions that would involve principle. At times the burden was heavy. The traditions of men must not take the place of revealed truth. He realized that the church must never be brought under the control of human power.
(TT 106.0)
Paul had received the gospel direct from heaven, and he maintained a vital connection with heavenly agencies. He had been taught by God regarding the binding of unnecessary burdens on the Gentile Christians. Thus he knew the mind of the Spirit and took a firm, unyielding position which brought to the churches freedom from Jewish rites.
(TT 106.1)
Notwithstanding the fact that Paul was personally taught by God, he was ever ready to recognize the authority vested in the body of believers united in church fellowship. When matters of importance arose, he was glad to unite with his brethren in seeking God for wisdom to make right decisions. “God is not the author of confusion, but of peace, as in all churches of the saints.” 1 Corinthians 14:33. All united in church capacity should be “subject one to another.” 1 Peter 5:5.
(TT 106.2)