Grace Alone

Acts 15:1-35

Main Idea: In this important meeting held to discuss the conditions for Gentile membership in the church, the gospel of grace is affirmed unanimously and the unity of the body is maintained charitably.

1. Grace Disputed (15:1-5)
2. Grace Defended and Displayed (15:6-21)
   1. Peter’s defense (15:7b-11)
   2. The defense of Paul and Barnabas (15:12)
   3. James’s defense (15:13-19)
   4. Grace displayed (15:20-21)
3. Grace Delivered and Described (15:22-35)

At some point during my growing-up years, I learned that there are occasions on which it is right to fight and occasions on which fighting is wrong. Unfortunately, I often chose to fight on the wrong occasions. I got in all sorts of scraps throughout my school days, frequently for stupid and childish reasons, and I deeply regret it.

As Christians, we will find that there are times to take a stand over particular issues regarding the faith and times to avoid quarreling. As I did in my rebellious school-yard days, many Christians want to fight over everything—from the location of the piano, to worship service times, to the order of the worship service, to the style of music played at church, to whether homeschool or public school is the right education route for Christian kids. On the other hand, a culture of tolerance has produced another type of Christian who thinks Christ’s followers should never have a heated debate over even the most important theological matters. One group fights over everything while the other group won’t stand up for anything.

Acts 15 shows us that there are times that require serious theological debate. Simply put, we should always go to battle when the gospel is at stake.

Just how a person gets saved really matters! The topic has been at the forefront of many famous debates in the history of the church. The reformer Martin Luther, for instance, wasn’t fighting over small-group philosophy or the format of the bulletin when he nailed a list of grievances to the door of Wittenberg church. The man was willing to risk his life over the gospel itself. He contended earnestly for the truth that people are saved by grace alone, through faith alone, in Christ alone.

Long before Luther made this great stand in Germany, the apostles and leaders of the church had to make a great stand in Jerusalem. They had to contend for the exclusivity of salvation in Jesus. Verse 11 captures the major affirmation of the chapter: “We believe that we are saved through the grace of the Lord Jesus in the same way they are.”

Christians today need to be ready to “contend for the faith” as well (Jude 3). If we lose the gospel, we lose everything that matters (1 Cor 15:3-4). We should, of course, contend with civility, gentleness, and respect, but we must contend.

Additionally, this chapter shows us the need for extending Christian charity in maintaining unity within the body. When matters don’t involve the essentials of the faith, Christians should be flexible. They should be sensitive to others’ consciences and, in love, avoid offending the weaker brother or sister by arguing nonessentials.

Lastly, Acts 15 sits between the first and second missionary journeys of Paul. One can only imagine what would have happened if this conference had not ended in wholehearted agreement over the gospel. This issue had to be settled for the gospel to continue to spread to the Gentile world. Fortunately, everyone was unified in spirit and truth, and the rest of Acts shows Paul proclaiming the gospel of grace with passion.

Grace Disputed

Acts 15:1-5

God’s opening “the door of faith to the Gentiles” (14:27) sparked serious theological controversy. Not everyone rejoiced over the Gentile mission gaining great momentum. Some Jewish believers didn’t like the idea that the Gentiles were retaining their own identity as they joined the community of faith. In other words, they thought a Gentile needed to become a Jew in order to become a Christian. Luke wrote of their resulting insistence on the Gentiles adhering to the law of Moses, especially to circumcision, before becoming Christians (vv. 1-5).

Many Gentiles existed in the church in Antioch, but there’s no indication Paul said anything about them becoming proselytes to Judaism before becoming Christians. This stance posed a serious problem to some conservative Jewish Christians, who adamantly made circumcision a condition for salvation (v. 1). These men could have been sent by James, but they ended up misrepresenting him in their insistence on circumcision. It’s also possible they were “false brothers [who] had infiltrated” the church (Gal 2:4; Bock, Acts, 495).

In all fairness to the Jewish critics, they raised a natural question. The first Christians were Jewish; Jesus was Jewish; the old-covenant people were Jewish. Christianity was a messianic movement that was foretold in the Old Testament. And since Jews had always demanded that Gentile converts be circumcised and adhere to the rituals of the Torah in order to be accepted into the community, it was probably difficult for them to understand the sudden change. They failed to realize that with the incarnation of Christ, everything had changed (Polhill, Acts, 321)!

This doctrinal issue also posed a practical problem: how could Jewish Christians enjoy table fellowship with Gentile Christians if the Gentiles failed to adhere to the same ritual laws the Jews did? The Jewish Christians could be defiled by the Gentiles’ eating habits! Because the issue was so serious—potentially leading to the formation of two separate churches, one Gentile and one Jewish—a conference was held to deal with the matter.

The church in Antioch sent Paul and Barnabas and some others to Jerusalem to meet with the apostles and elders. As they traveled some 250 miles to Jerusalem, they visited the congregations in Phoenicia and Samaria. The believers in these places didn’t have the same concerns as the Jewish critics, so they rejoiced with Paul and Barnabas. When the pair arrived in Jerusalem, the mother church gladly welcomed the delegates, and they also rejoiced over the testimonies of God’s grace at work among the Gentiles.

Not everyone welcomed them warmly, however (v. 5). Some from the Pharisee party argued that the Gentiles must not only be circumcised but also keep the Mosaic law. Circumcision, in fact, represented a commitment to keep the whole Mosaic law, including its ritual aspects. The Pharisees were prepared to debate their objection to a grace/faith-based, circumcision-free gospel.

Sadly, even today we see people disputing the idea that salvation is by grace alone. Many adhere, sometimes without even realizing it, to a Jesus-plus-something-else gospel: Jesus plus baptism, Jesus plus church attendance, Jesus plus quiet times. But if we add anything to the gospel, we lose the gospel. Gospel math works like this: Jesus plus nothing equals everything. The work of Jesus Christ is totally sufficient.

This gospel of the saving exclusivity of Jesus by the grace of Jesus will always be disputed because the default mode of the human heart is works-based righteousness, not faith-based righteousness. But we can’t earn righteousness; we simply receive it by faith alone. So rejoice in the grace of God! You have been saved by sheer grace (Eph 2:8-9), not by doing works of the law but through placing faith in Jesus (Gal 2:16-17).

Salvation by grace alone distinguishes Christianity from every other world religion. Religion is built on human performance, but no one has ever been saved by human performance or religious observance. The Lord has always desired our faith. The gospel, therefore, is not “do this to earn God’s favor”; it is, “Jesus paid it all, so trust in him.” In relying on this grace, we live our lives to the glory of God.

Grace Defended and Displayed

Acts 15:6-21

The apostles and elders gathered to discuss this crucial matter. The solution didn’t come through a new word of revelation from a prophet but through careful reasoning based on Scripture’s teaching. Three speeches that defend the gospel of grace are recorded. First, Peter reported his experience in his evangelization of the Gentiles. Next, Paul and Barnabas reported how God used them to reach the Gentiles. Then, James interpreted their experiences in light of the Scriptures. These men were shepherds biblically caring for the flock.

Peter’s Defense (15:7b-11)

Peter steps up first (surprise, surprise!). He alludes to the events with Cornelius, which took place about ten years before the Jerusalem Council. His defense of the Gentile mission can be outlined in three parts.

First, Peter says his preaching to the Gentiles wasn’t his idea but part of God’s sovereign plan (v. 7). Second, he reminds his hearers that God has given the Gentiles the Holy Spirit (v. 8; cf. 10:44,47; 11:17). This too is proof that Jews and Gentiles were on equal footing. Finally, he reminds them that God makes no distinction between Gentile and Jew (v. 9); he shows no partiality (10:34). Therefore, God’s declaration has already been made, and no one should put any additional burden on Gentile Christians (v. 10).

Peter shows that the real boundary marker between alienation from God and salvation is not circumcision but faith(Johnson, Let’s Study Acts, 185). The Gentiles heard the gospel and believed it (v. 7). Therefore, God cleansed their hearts by faith (v. 9; cf. 10:15; 11:9). Jewish Christians too are saved by believing, just like the Gentiles (v. 11). Cornelius had been accepted by faith, not by circumcision. That’s the only way anyone is accepted by God. Salvation is by faith alone; it has nothing to do with the circumcision of one’s flesh.

Peter sounded a lot like Paul. In Paul’s letter to the Galatians, one finds many of the same themes mentioned:

But even if we or an angel from heaven should preach to you a gospel contrary to what we have preached to you, a curse be on him! As we have said before, I now say again: If anyone is preaching to you a gospel contrary to what you received, a curse be on him! (Gal 1:8-9)

Getting the gospel right is a matter of first importance, so the apostle tells the Galatians to watch out for false teachers, who should be cursed for preaching a different gospel. He concludes his letter by saying, “Both circumcision and uncircumcision mean nothing; what matters instead is a new creation” (Gal 6:15). Because everyone is saved by grace through faith, familial fellowship is possible—although Paul even had to confront Peter on the matter on a different occasion (Gal 2:11-14). We too must defend the gospel, never emphasizing external ritual but always internal transformation.

The Defense of Paul and Barnabas (15:12)

After Peter’s speech, Paul and Barnabas pick up the mike. They have already shared their experiences with the leaders (v. 4), but now they speak before the entire congregation. Essentially, they say that God endorsed their trip to the Gentiles by extending his grace. By only recording this brief verse, Luke draws attention to the fact that the main appeal they made in the debate wasn’t based on their experiences alone. They interpreted their experiences in light of Scripture, which James offered next.

James’s Defense (15:13-19)

This James was first mentioned in 12:17, after the martyrdom of the apostle James. He was Jesus’s half brother and became author of the Bible book bearing his name. He was recognized as a pillar of the Jerusalem church, along with Peter and John (Gal 2:9). James affirms the others’ defense of a circumcision-free gospel and goes on to offer a suggestion about establishing fellowship between Jewish and Gentile Christians.

He begins by affirming the words of “Simeon” (another name for Simon Peter), who said the Gentile mission was God’s plan. James provides scriptural support to strengthen Peter’s claim that God’s plan includes having a people for himself from all nations.

Prior to quoting Amos 9:11-12, he says, “The words of the prophets agree with this,” implying that this Amos text reflects what the prophets teach in general (Bock, Acts, 503). He could have cited a whole slew of prophetic texts about the Gentiles (Isa 2:2; 45:20-23; Jer 12:15-16; Hos 3:4-5; Zech 2:11; 8:22; and also Paul in Rom 15:7-13). The point is that James stresses fulfillment; all the prophets agree with Peter’s claims (ibid.).

John Stott summarizes James’s citation of Amos:

God promises first to restore David’s fallen tent and rebuild its ruins (which Christian eyes see as a prophecy of the resurrection and exaltation of Christ, the seed of David, and the establishment of his people) so that, secondly, a Gentile remnant will seek the Lord. In other words, through the Davidic Christ Gentiles will be included in his new community. (Message of Acts, 247)

Since the Gentiles are now in fact turning to the Messiah as the prophets foretold, James argues that the Gentiles shouldn’t be burdened with issues of the law (v. 19). So now we have Peter, Paul, and James in agreement. All obstacles to the gospel of grace should be removed, and the Gentiles should be welcomed to trust in Christ alone and join the community of faith.

Grace Displayed (15:20-21)

Having established the doctrine of salvation by grace alone, through faith alone, in Christ alone, apart from works of the law, James suggests an appeal to the Gentiles to avoid some practices that may offend Jewish believers. (His goal is to encourage healthy fellowship.) James wants the Gentiles to know that where Moses is read and respected, Jewish believers might be understandably sensitive about certain things; thus, out of love for their brothers, the Gentiles should avoid certain practices. And if they aren’t familiar with Jewish practices, they can hear Moses’s writings for themselves. Here James models how one should display grace toward other Christians who may be offended by particular practices.

The four requirements James outlines are all basically ritual matters aimed at making fellowship possible between Jewish and Gentile Christians (Polhill, Acts, 331, so Stott and Bock). He asks the Gentile believers to avoid contact with (1) pollution that comes from idols, (2) immorality (probably the kind associated with pagan rites and temple prostitution, though he may also have intrafamilial relations in view; Lev 17–18), (3) strangled things (probably a reference to what happens to animals consumed among the Gentiles), and (4) blood (Leviticus prohibits eating meat with blood that hasn’t been properly drained; cf. Lev 17:10-14; Acts 15:29; 21:25).

James provided a wise policy that would uphold the gospel of grace while helping preserve Jew-Gentile fellowship. Grace is defended and displayed.

Grace Delivered and Described

Acts 15:22-35

The entire council agreed with James, so the apostles, elders, and the whole church decided that some men should accompany Paul and Barnabas to Antioch to give a report on the meeting. They select Judas, also called Barsabbas, and Silas, who probably was the “Silvanus” who became closely associated with Paul and Peter (15:40; cf. 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1; 1 Pet 5:12). These were “leading men among the brothers” (v. 22). They were sent to deliver the letter.

This piece of correspondence contained three points. First, the council rejected the circumcision party’s insistence on circumcision as a condition for salvation. Second, the delegates, who would not only deliver the letter but also give an oral description of the matter, had the council’s full approval and authorization. Finally, they emphasized the Spirit-directed unanimous decision not to burden Gentiles with anything (like insistence on circumcision) but to request that the Gentiles abstain from four particular matters out of respect for Jewish scruples. The fellowship matters were not conditions for salvation.

With this letter, the messengers head to Antioch. When those in Antioch heard it, they rejoiced that the Gentile Christians were accepted into the family of God; they didn’t need to adopt a Jewish way of life. Judas and Silas, who are noted as “prophets,” stayed in Antioch for a while and provided much encouragement and comfort to the church (v. 32).

The section concludes with a peaceful and joyful display of unity among different groups of Christians. Paul and Barnabas continue to proclaim God’s Word in Antioch (vv. 34-35), setting the stage for the second missionary journey.

Conclusion

We must learn at least two lessons from the Jerusalem Council, one regarding Christian truth and the other Christian love.

We Must Never Abandon the Gospel of Grace

Salvation is by grace alone through faith alone in Christ alone. It comes apart from works of the law (cf. Phil 3:1-11). We must never bend on this truth. Jesus’s work is sufficient. We need to rest in his grace and proclaim it to the world.

We Must Lovingly Preserve the Unity of the Body

There will be times in which Christians should abstain from certain liberties in order to maintain peaceful social interactions with others. Christians with strong consciences should never violate the consciences of weaker brothers and sisters. We should limit our liberty out of love for the weaker Christian (Stott, Message of Acts, 257; Rom 14; 1 Cor 8–9). John Newton said this about Paul’s dual commitment to the gospel and charitable flexibility with other Christians: “Paul was a reed in non-essentials; an iron pillar in essentials” (quoted in Stott, Message of Acts, 257). Let’s be an iron pillar on the gospel, and let’s be charitable to others regarding nonessentials, for the good of the church, for the advancement of the gospel among all nations, and for the glory of Jesus.

Reflect and Discuss

1. Why do people have a difficult time embracing the message of grace?
2. What “Jesus-plus” gospels have you heard taught? How might this passage help you formulate a response to them?
3. What about Peter’s speech most resonates with you?
4. Who is James, and what sort of role does he play in the council?
5. Why is the use of Scripture important for mediating conflict?
6. Why does James give these four restrictions to the Gentiles?
7. What does this passage teach about one’s conscience? What freedoms might you need to limit in order not to violate the consciences of those in your circle?
8. What does this passage teach about essentials and nonessentials of the faith?
9. Read through the book of Galatians and list some of the issues there that are also found here in Acts 15.
10. Take a moment to pray for occasions to share the gospel of grace with others.