First Jerusalem Conference on World Missions

Acts 15:6-12

GOLDEN TEXT: “But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.”—Acts 15:11

IT WAS nearly twenty years after the day of Pentecost that the conference noted in our lesson took place in Jerusalem. It was held for the purpose of reaching a decision respecting the law of Christ, and to what extent the Mosaic requirements were abolished as regards the Jews, and to what extent the law of Christ put restraint upon the converts from among the Gentiles, and as to how these two classes might now come together with full brotherly fellowship without the violation of the consciences of any, and without unnecessary restraint of the liberties of any.

The church at Antioch had become the centre of Christianity among the Gentiles, and Jews born in Gentile lands. Its Gentile surroundings, no less than its membership, tended to cultivate in it a broad spirit of Christian liberty. Some of its membership, under the influence of brethren Who had come from Jerusalem, feared that it had gone too far in the matter of Christian liberty, and held that Gentiles, upon accepting Christ through faith, should likewise accept Judaism and the Mosaic law, and come as fully under the conditions of these, including circumcision, as though they had been born Jews.

The Antioch brethren evidently had full confidence that the Lord had appointed the apostles, and that their conclusion on this matter would ultimately be the correct one. At the same time, knowing that the brethren at Jerusalem were surrounded by the Judaizing influence, tending rather to narrowness of view as respects the Mosaic customs, they sent their two leading representatives, Paul and Barnabas, to present before the Jerusalem council the views which seemed to the majority of the church the correct ones—that thus the entire subject might be thoroughly investigated, and the mind of the Lord determined as accurately as possible.

Arriving at Jerusalem, the representatives of the Antioch congregation were met with a hearty welcome, for such is the significance of the Greek word rendered “received,” in verse 4. The returned missionaries gave the Jerusalem brethren detailed accounts of the Lord’s blessing upon their journey, telling what miracles and wonders He had wrought, that a considerable number had believed, and how loyal, faithful and enduring were some of these newly found brethren in Christ, who had previously been aliens and strangers, Gentiles.

The apostles and elders heard the reports of God’s blessing upon the Gentiles, and offered no objection, evidently being quite in accord with the matter from the first; but, as was to be expected, there was dissatisfaction among the brethren who previously had been Pharisees. This sect of the Jews was firmly set, not only for the law of Moses and all of its ceremonies, but also for many additions and accretions to it; so that they were dissatisfied, we remember, with our Lord’s observance of the law, which we know was perfect. These, in all honesty, objected that the missionaries were too lax, too slack in their work, and that all believers should be required to be circumcised and to keep the Mosaic law respecting fasts, new moons, Sabbath days, washings, etc.

A thorough hearing was granted to both sides of the question, and a conclusion was reached which was satisfactory to the apostles and elders and the whole church; and an answer in harmony with this was sent to the friends at Antioch, Syria, and through Seleucia and Galatia—the regions which had been affected by the Judaizing teachers. The decision rendered is expressed as being the mind of “the Holy Spirit and us.” We may reasonably presume that the meaning of this is that the church not only found the teachings of the Scriptures and the leadings of divine providence to be in favor of the acceptance of the Gentiles to Christian liberty, without becoming Jews or coming under the law, but that this finding of the Lord’s will was not against the wishes or prejudices of the apostles and others at Jerusalem—that it found a ready echo, a hearty response in their hearts.

God’s dealings and instructions commended themselves both to their hearts and to their reasons, and covered four points. First, abstaining from meats offered to idols, which might appear to be giving sanction to idol worship. Second, abstaining from the eating of the blood of animals. Third, abstaining from eating things which had been strangled, in which the blood would remain, which would imply the eating of blood. Fourth, the avoidance of fornication.

In considering these rules we are to keep in memory the circumstances and conditions of the times, and the object sought to be obtained. First, the idol worship which prevailed at that time had connected with it a great deal of sensuality, which would be contrary to the spirit of Christ in every sense of the word. Second, the object was to permit a ground of fellowship and brotherhood between those whose previous experiences and instructions had been lax, and those whose previous instructions had been rigid. The things here required of the Gentiles were not merely features of the Mosaic Law, for the forbidding of the use of blood, and the explanation that it represented the life, were given long previous to Moses’ day—to Noah after the flood, when he and his posterity were granted the privilege of eating meat, because of the changed conditions and the impoverishment of the race, and the need of more stimulating food. The use of blood was still more common then than now, being used not only in blood puddings, but also as a drink, mixed with wine as some today use beef extract, blended with wine.

The message of the conclusions reached at the Jerusalem conference was received and caused universal rejoicing in the Church. There was a general recognition of the Lord’s providential care in the Church’s affairs, and faith and confidence in God prepared all parties to receive the message on this subject.

QUESTIONS:

Why did the Jewish converts to Christianity find it difficult to accept Gentile converts into their full fellowship without their complying with the ceremonial requirements of the Law?

What is meant by James’ statement, “Simeon hath declared how God at the first did visit the Gentiles”?

Are the restrictions placed upon the Gentile converts in the early church binding upon Christians today?

| Home Page | Table of Contents |