15 Don't Close Doors!

Acts of the Apostles • Sermon • Submitted 4 years ago

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The progress of the gospel has often been hindered by people with closed minds who stand in front of open doors and block the way for others.

In 1786, when William Carey laid the burden of world missions before a ministerial meeting in Northampton, England, the eminent Dr. Ryland said to him, “Young man, sit down! When God pleases to convert the heathen, He will do it without your aid or mine!” More than one Spirit-filled servant of God has had to enter open doors of opportunity without the support of churches and religious leaders.

Paul and his associates faced this same challenge at the Jerusalem Conference about twenty years after Pentecost. Courageously, they defended both the truth of the gospel and the missionary outreach of the church. There were three stages in this event. Acts 15:1

The Dispute (Acts 15:1-5)

It all started when some legalistic Jewish teachers came to Antioch and taught that the Gentiles, in order to be saved, had to be circumcised and obey the law of Moses. These men were associated with the Jerusalem congregation but not authorized by it (Acts 15:24). Identified with the Pharisees (Acts 15:5), these teachers were “false brethren” who wanted to rob both Jewish and Gentile believers of their liberty in Christ (Gal. 2:1-10; 5:1ff.).

It is not surprising that there were people in the Jerusalem church who were strong advocates of the law of Moses but ignorant of the relationship between law and grace. These people were Jews who had been trained to respect and obey the law of Moses, and after all, Romans, Galatians, and Hebrews had not yet been written! There was a large group of priests in the Jerusalem assembly (Acts 6:7), as well as people who still followed some of the Old Testament practices (see Acts 21:20-26). It was a time of transition, and such times are always difficult.

What were these legalists actually doing and why were they so dangerous? They were attempting to mix law and grace and to pour the new wine into the ancient brittle wineskins (Luke 5:36-39). They were stitching up the rent veil (Luke 23:45) and blocking the new and living way to God that Jesus had opened when He died on the cross (Heb. 10:19-25). They were rebuilding the wall between Jews and Gentiles that Jesus had torn down on the cross (Eph. 2:14-16). They were putting the heavy Jewish yoke on Gentile shoulders (Acts 15:10; Gal. 5:1) and asking the church to move out of the sunlight into the shadows (Col. 2:16-17; Heb. 10:1). They were saying, “A Gentile must first become a Jew before he can become a Christian! It is not sufficient for them simply to trust Jesus Christ. They must also obey Moses!”

Several important issues are involved here, not the least of which is the work of Christ on the cross as declared in the message of the gospel (1 Cor. 15:1-8; Heb. 10:1-18). God pronounces a solemn anathema on anyone who preaches any other gospel than the gospel of the grace of God found in Jesus Christ His Son (Gal. 1:1-9). When any religious leader says, “Unless you belong to our group, you cannot be saved!” or, “Unless you participate in our ceremonies and keep our rules, you cannot be saved!” he is adding to the gospel and denying the finished work of Jesus Christ. Paul wrote his epistle to the Galatians to make it clear that salvation is wholly by God’s grace, through faith in Christ, plus nothing!

Another issue involved was the nature of the church’s missionary program. If these legalists (we call them “the Judaizers”) were correct, then Paul and Barnabas had been all wrong in their ministry. Along with preaching the gospel, they should have been teaching the Gentiles how to live as good Jews. No wonder Paul and Barnabas debated and disputed with these false teachers (Acts 15:2, 7)! The Antioch believers were being “troubled” and “subverted” (Acts 15:24), and this same confusion and disruption would soon spread to the Gentile churches Paul and Barnabas had founded. This was a declaration of war that Paul and Barnabas could not ignore.

God gave Paul a revelation instructing him to take the whole matter to the Jerusalem church leaders (Gal. 2:2), and to this the Antioch assembly agreed (“they” in Acts 15:2). The gathering was not a “church council” in the denominational sense, but rather a meeting of the leaders who heard the various groups and then made their decision. Though the “mother church” in Jerusalem did have great influence, each local church was autonomous. Acts 15:1

The Defense (15:6-18)

It appears that at least four different meetings were involved in this strategic conference: (1) a public welcome to Paul and his associates, Acts 15:4; (2) a private meeting of Paul and the key leaders, Galatians 2:2; (3) a second public meeting at which the Judaizers presented their case, Acts 15:5-6 and Galatians 2:3-5; and (4) the public discussion described in Acts 15:6. In this public discussion, four key leaders presented the case for keeping the doors of grace open to the lost Gentiles.

Peter reviewed the past (6-11)

We get the impression that Peter sat patiently while the disputing (“questioning”) was going on, waiting for the Spirit to direct him. “He who answers a matter before he hears it, it is folly and shame to him” (Prov. 18:13 NKJV). Peter reminded the church of four important ministries that God had performed for the Gentiles, ministries in which he had played an important part.

First

God made a choice that Peter should preach the gospel to the Gentiles (Acts 15:7). Jesus had given the keys of the kingdom to Peter (Matt. 16:19), and he had used them to open the door of faith to the Jews (Acts 2), the Samaritans (Acts 8:14-17), and the Gentiles (Acts 10). The apostles and brethren in Judea had censured Peter for visiting the Gentiles and eating with them, but he had satisfactorily defended himself (Acts 11:1-18). Note that Peter made it clear that Cornelius and his household were saved by hearing and believing, not by obeying the law of Moses.

Second

God gave the Holy Spirit to the Gentiles to bear witness that they truly were born again (Acts 15:8). Only God can see the human heart; so, if these people had not been saved, God would never have given them the Spirit (Rom. 8:9). But they did not receive the Spirit by keeping the law, but by believing God’s Word (Acts 10:43-46; see Gal. 3:2). Peter’s message was “whoever believes in Him will receive remission of sins” (Acts 10:43 NKJV), not “whoever believes and obeys the law of Moses.”

Third

God erased a difference (Acts 15:9, 11). For centuries, God had put a difference between Jews and Gentiles, and it was the task of the Jewish religious leaders to protect and maintain that difference (Lev. 10:10; Ezek. 22:26; 44:23). Jesus taught that the Jewish dietary laws had nothing to do with inner holiness (Mark 7:1-23), and Peter had learned that lesson again when he had that vision on the housetop in Joppa (Acts 10:1ff.).

Ever since the work of Christ on Calvary, God has made no difference between Jews and Gentiles as far as sin (Rom. 3:9, 22) or salvation (Rom. 10:9-13) is concerned. Sinners can have their hearts purified only by faith in Christ; salvation is not by keeping the law (Acts 15:9). We would expect Peter to conclude his defense by saying, “They [the Gentiles] shall be saved even as we Jews,” but he said just the reverse! “We [Jews] shall be saved, even as they!”

Fourth

God removed the yoke of the law (Acts 15:10). This was Peter’s strongest statement for the law was indeed a yoke that burdened the Jewish nation, but that yoke has been taken away by Jesus Christ (see Matt. 11:28-30; Gal. 5:1; Col. 2:14-17). After all, the law was given to the Jewish nation to protect them from the evils of the Gentile world and prepare them to bring the Messiah into the world (Gal. 4:1-7). The law cannot purify the sinner’s heart (Gal. 2:21), impart the gift of the Holy Spirit (Gal. 3:2), or give eternal life (Gal. 3:21). What the law could not do, God did through His own Son (Rom. 8:1-4). Those who have trusted Christ have the righteousness of God’s law in their hearts and, through the Spirit, obey His will. They are not motivated by fear, but by love, for “love is the fulfilling of the law” (Rom. 13:8-10).

Paul and Barnabas Reported on the Present (12)

Peter’s witness made a great impact on the congregation because they sat in silence after he was finished. Then Paul and Barnabas stood up and told the group what God had done among the Gentiles through their witness. Dr. Luke devoted only one summary sentence to their report since he had already given it in detail in Acts 13–14. Paul and Barnabas were greatly respected by the church (see Acts 15:25-26), and their testimony carried a great deal of weight.

Their emphasis was on the miracles that God had enabled them to perform among the Gentiles. These miracles were proof that God was working with them (Mark 16:20; Acts 15:4) and that they were God’s chosen messengers (Rom. 15:18-19; Heb. 2:2-4). “Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard?” (Gal. 3:5 NIV). They had preached grace, not law, and God had honored this message.

If you will review the record of the first missionary journey (Acts 13–14), you will see that the emphasis is on what God did in response to men’s faith (see Acts 13:8, 12, 39, 41, 48; 14:1, 22-23, 27). Note also the emphasis on grace (Acts 13:43; 14:3, 26). God opened for the Gentiles “the door of faith,” not “the door of law.” For that matter the Antioch church, which commissioned Paul and Barnabas, was founded by people who “believed, and turned unto the Lord” (Acts 11:21) and experienced the grace of God (Acts 11:23). They were saved the same way sinners are saved today, “by grace … through faith” (Eph. 2:8).

Both Peter and Paul received from God special visions directing them to go to the Gentiles (Acts 10:1ff.; 22:21). However, it was Paul whom God set apart as the apostle to the Gentiles (Rom. 11:13; Gal. 2:6-10; Eph. 3:1-12). If Gentile sinners had to obey the law of Moses in order to be saved, then why did God give Paul the gospel of grace and send him off to the Gentiles? God could just as well have sent Peter!

Peter reviewed God’s ministries to the Gentiles in the past, and Paul and Barnabas reported on God’s work among the Gentiles in that present day. James was the final speaker, and he focused on the future.

James related it all to the future (13-18)

James was a brother to Jesus (Matt. 13:55; Gal. 1:19) and the writer of the epistle of James. He and his brethren were not believers in Christ until after the resurrection (John 7:5; 1 Cor. 15:7; Acts 1:14). James had strong leanings toward the law (there are at least ten references to law in his epistle), so he was most acceptable to the legalistic party in the Jerusalem church.

The key idea in James’ speech is agreement. First, he expressed his full agreement with Peter that God was saving the Gentiles by grace. It must have startled the Judaizers when James called these saved Gentiles “a people for [God’s] name,” because for centuries the Jews had carried that honorable title (see Deut. 7:6; 14:2; 28:10). Today, God is graciously calling out a people, the church, from both Jews and Gentiles. In fact, the Greek word for “church” (ekklesia) means “a called-out assembly” (kaleo = to call; ek = out). But if they are called out, then their salvation is all of grace and not through the keeping of the law!

The Judaizers did not understand how the Gentiles and the Jews related to each other in the church, or how the church fit into God’s promise to establish a kingdom for Israel. The Old Testament declared both the salvation of the Gentiles (Isa. 2:2; 11:10) and the future establishing of a glorious kingdom for Israel (Isa. 11–12; 35; 60), but it did not explain how they related to each other. The legalists in the church were jealous for both the future glory of Israel and the past glory of Moses and the law. It seemed to them that their acceptance of the Gentiles as “spiritual equals” jeopardized the future of Israel.

We today have a better grasp of this truth because Paul explained it in Ephesians 2–3 and Romans 9–11. Saved Jews and Gentiles are both members of the same body and “one in Christ Jesus” (Gal. 3:28). The truth about the church, the body of Christ, was a “mystery” (a sacred secret) hidden in past ages and revealed to the church by the Spirit. God’s “mystery program” for the church does not cancel His great “prophecy program” for Israel. Paul makes it clear in Romans 9–11 that there is a future for Israel and that God will keep His “kingdom promises” to His people.

James stated that the prophets also agreed with this conclusion, and he cited Amos 9:11-12 to prove his point. Note that he did not state that what Peter, Paul, and Barnabas had said was a fulfillment of this prophecy. He said that what Amos wrote agreed with their testimony. A careful reading of Amos 9:8-15 reveals that the prophet is describing events in the end times, when God will regather His people Israel to their land and bless them abundantly. If we “spiritualize” these promises, we rob them of their plain meaning and James’s argument falls apart.

Amos also prophesied that the fallen house (“tent”) of David would be raised up and God would fulfill His covenant with David that a king would sit on his throne (see 2 Sam. 7:25-29). This future King, of course, will be Jesus Christ the Son of David (2 Sam. 7:13, 16; Isa. 9:6-7; Luke 1:32), who will reign over Israel during the kingdom. In fact, the only Jew alive today who can prove His genealogy and defend His kingship is Jesus Christ!

God revealed these truths gradually to His people, but His plan had been settled from the beginning. Neither the cross nor the church were afterthoughts with God (Acts 2:23; 4:27-28; Eph. 1:4). The Judaizers thought that Israel had to “rise” in her glorious kingdom before the Gentiles could be saved, but God revealed that it was through Israel’s “fall” that the Gentiles would find salvation (Rom. 11:11-16). At the time of the Jerusalem Conference, David’s house and throne indeed were fallen, but they would be restored one day and the kingdom established.

The Decision (15:9-35)

The leaders and the whole church (Acts 15:22), directed by the Holy Spirit (Acts 15:28), made a twofold decision: a doctrinal decision about salvation, and a practical decision about how to live the Christian life.

The doctrinal decision we have already examined. The church concluded that Jews and Gentiles are all sinners before God and can be saved only by faith in Jesus Christ. There is one need, and there is but one gospel to meet that need (Gal. 1:6-12). God has today but one program: He is calling out a people for His name. Israel is set aside but not cast away (Rom. 11:1ff.), and when God’s program for the church is completed, He will begin to fulfill His kingdom promises to the Jews.

But all doctrine must lead to duty. James emphasized this in his epistle (James 2:14-26), and so did Paul in his letters. It is not enough for us simply to accept a biblical truth; we must apply it personally in everyday life. Church problems are not solved by passing resolutions, but by practicing the revelations God gives us from His Word.

James advised the church to write to the Gentile believers and share the decisions of the conference. This letter asked for obedience to two commands and a willingness to agree to two personal concessions. The two commands were that the believers avoid idolatry and immorality, sins that were especially prevalent among the Gentiles (see 1 Cor. 8–10). The two concessions were that they willingly abstain from eating blood and meat from animals that had died by strangulation. The two commands do not create any special problems, for idolatry and immorality have always been wrong in God’s sight, both for Jews and Gentiles. But what about the two concessions concerning food?

Keep in mind that the early church did a great deal of eating together and practicing of hospitality. Most churches met in homes, and some assemblies held a “love feast” in conjunction with the Lord’s Supper (1 Cor. 11:17-34). It was probably not much different from our own potluck dinners. If the Gentile believers ate food that the Jewish believers considered “unclean,” this would cause division in the church. Paul dealt clearly with this whole problem in Romans 14–15.

The prohibition against eating blood was actually given by God before the time of the law (Gen. 9:4), and it was repeated by Moses (Lev. 17:11-14; Deut. 12:23). If an animal is killed by strangulation, some of the blood will remain in the body and make the meat unfit for Jews to eat. Hence, the admonition against strangulation. “Kosher” meat is meat that comes from clean animals that have been killed properly so that the blood has been totally drained from the body.

It is beautiful to see that this letter expressed the loving unity of people who had once been debating with each other and defending opposing views. The legalistic Jews willingly gave up insisting that the Gentiles had to be circumcised to be saved, and the Gentiles willingly accepted a change in their eating habits. It was a loving compromise that did not in any way affect the truth of the gospel. As every married person and parent knows, there are times in a home when compromise is wrong, but there are also times when compromise is right. Wise Samuel Johnson said, “Life cannot subsist in society but by reciprocal concessions.” The person who is always right, and who insists on having his or her own way, is difficult to live with happily.

What did this decision accomplish in a practical way? At least three things.

First

It strengthened the unity of the church and kept it from splitting into two extreme “law” and “grace” groups. President Eisenhower called the right kind of compromise “all of the usable surface. The extremes, right and left, are in the gutters.” Again, this is not doctrinal compromise, for that is always wrong (Jude 3). Rather, it is learning to give and take in the practical arrangements of life so that people can live and work together in love and harmony.

Second

This decision made it possible for the church to present a united witness to the lost Jews (Acts 15:21). For the most part, the church was still identified with the Jewish synagogue, and it is likely that in some cities, entire synagogue congregations believed in Jesus Christ–Jews, Gentile proselytes, and Gentile “God-fearers” together. If the Gentile believers abused their freedom in Christ and ate meat containing blood, this would offend both the saved Jews and their unsaved friends whom they were trying to win to Christ. It was simply a matter of not being a stumbling block to the weak or to the lost (Rom. 14:13-21).

Third

This decision brought blessing as the letter was shared with the various Gentile congregations. Paul and Barnabas, along with Judas and Silas, took the good news to Antioch, and the church rejoiced and was encouraged because they did not have to carry the burdensome yoke of the law (Acts 15:30-31). On his second missionary journey, Paul shared the letter with the churches he had founded on his first missionary journey. The result was a strengthening of the churches’ faith and an increase of their number (Acts 16:5).

We today can learn a great deal from this difficult experience of the early church. To begin with, problems and differences are opportunities for growth just as much as temptations for dissension and division. Churches need to work together and take time to listen, love, and learn. How many hurtful fights and splits could have been avoided if only some of God’s people had given the Spirit time to speak and to work.

Most divisions are caused by “followers” and “leaders.” A powerful leader gets a following, refuses to give in on even the smallest matter, and before long there is a split. Most church problems are not caused by doctrinal differences but by different viewpoints on practical matters. What color shall we paint the church kitchen? Can we change the order of the service? I heard of one church that almost split over whether the organ or the piano should be on the right side of the platform!

Christians need to learn the art of loving compromise. They need to have their priorities in order so they know when to fight for what is really important in the church. It is sinful to follow some impressive member of the church who is fighting to get his or her way on some minor issue that is not worth fighting about. Every congregation needs a regular dose of the love described in 1 Corinthians 13 to prevent division and dissension.

As we deal with our differences, we must ask, “How will our decisions affect the united witness of the church to the lost?” Jesus prayed that His people might be united so that the world might believe in Him (John 17:20-21). Unity is not uniformity, for unity is based on love and not law. There is a great need in the church for diversity in unity (Eph. 4:1-17), for that is the only way the body can mature and do its work in the world.

God has opened a wonderful door of opportunity for us to take the gospel of God’s grace to a condemned world. But there are forces in the church even today that want to close that door. There are people who are preaching “another gospel” that is not the gospel of Jesus Christ.

Help keep that door open–and reach as many as you can!

Be daring! Acts 15:19