NL 343: Council at Jerusalem - Acts 15:1-18

image: “Saint James the Just” Wikimedia Commons

May 2, 2021

Acts 15:1-18

Initial Thoughts

  • This is the last week in Acts (until Pentecost on May 23), next week we move to Galatians. These passages in Acts begin to set up Paul’s ministry to the Galatians

Bible Study

  • Context - since last week (Acts 8) Peter and Paul (with others) have been preaching the Good News of Jesus to both Jews and Gentiles to great success, but - conflict ensues

  • Problem: Do Gentiles need to become Jews (i.e. be circumcised per the Abrahamic Covenant Gen 17) in order to be followers of the Way of Jesus?

  • While things are going well in the mission field, there is trouble back in Jerusalem - “no small dissension and debate”

    • This seems like minor, bureaucratic theological bickering, but is it?

  • The argument:

    • No objection to preaching to the Gentiles

    • No problem with Gentiles being included in God’s saving work (Genesis 12:3)

    • BUT circumcision has been the sign on inclusion into the saving work of God (Gen. 17)- including Jesus himself (Luke 2:21)

    • “Without circumcision, how could a gentile possibly participate in the blessings promised to the covenant people; in short, how could they be saved? The concern is not over racial exclusion but covenant inclusion.” Willimon, W. H. (1988). Acts (pp. 128–129). Atlanta, GA: John Knox Press.

  • Note that Peter, Paul and Barnabas don’t simply write off the Council in Jerusalem, they honor the relationship and enter into the dialogue about what to do.

  • Peter’s Defense:

    • The Dream Cornelius’s Conversion - Acts 10:1-11:8

    • Appeals to revelation (his vision from the Holy Spirit), witness (the conversion of Cornelius) and experience (the Holy Spirit given to to the Gentiles)

    • Argument from inclusive grace- “there is no distinction between them and us” (i.e. our circumcision does not distinguish us in God’s eyes)

    • Paul and Barnabas give supporting testimony re: signs and wonders they have witnessed (Acts 13-14)

    • Paul’s account in Galatians (NEXT WEEK) of how Peter responded to this argument is very different. He argues Peter was in the pro-circumcision camp (Galatians 2:11-15)

  • Author seems to nullify the tension in this debate and builds up Jews as a Straw Man

    • “Peter’s main points… are all arguments made by Paul.”  (Gary Gilbert, Jewish Annotated New Testament, p. 254)

    • “The absence of defense by the Pharisees makes the proceedings seem harmonious” (Gary Gilbert, Jewish Annotated New Testament, p. 254)

    • “Most Jewish tradition recognizes the ‘yoke of the ancestors’ (i.e. observance of the Law) and ‘salvation through grace’ (i.e. divine mercy) as complementary, not oppositional (e.g. Ex. 34.6, Hos 11.3-4, 8-9, Ps 51; 103.7-13)”  (Gary Gilbert, Jewish Annotated New Testament, p. 254)

  • James - Not the brother of John who was killed by Herod (Acts 12)

    • Quotes Amos 9:11-12 - with the emphasis on Amos 9:12, “...all the nations who are called by my name” as “all the Gentiles…”

  • Argument is made by revelation (via Peter), experience/witness (via Paul and Barnabas), and scripture (via James)

    • “Appeals to revelation, Scripture, and experience do not settle the church’s inner differences. But these three criteria determine the boundaries for our debates. They are the ultimate court of appeal.” Willimon, W. H. (1988). Acts (p. 130). Atlanta, GA: John Knox Press.

  • What happens? Concessions are made for the sake of unity

    • Gentiles may become part of the community with out becoming Jews (w/o circumcision), but are asked to abide by 4 Jewish traditions (found in Leviticus 17-18 which apply to both Jews and Gentiles living in “the land”) for the sake of unity: eat nothing sacrificed to pagan gods, abstain from incestuous marriages, eat no meat of strangled animals, abstain from partaking of blood.

    • “James seems to regard these gentiles as analogous to “strangers” in the Hebrew Scriptures. Thus, gentile Christians are compelled to observe the minimum requirements that had been set for strangers wanting to enjoy fellowship with conscientious Jews. At the table of the Lord, we gentiles continue to be the guests of a Jewish host.” Willimon, W. H. (1988). Acts (p. 130). Atlanta, GA: John Knox Press.

Thoughts and Questions

  • Community of inclusion

    • What does it mean to welcome all? 

    • How do we define who is part of our community and who is not?

    • How do we create the sense of belonging which is so important for the community of faith without falling into exclusivity?

    • Inclusion does not mean anything goes - there are limitations and behaviors which define the community? Are we clear on the behaviors and expectations our faith communities have for those who wish to join?

Year 3Eric FistlerActsComment