Enter Timothy (Acts of the Apostles) (Christ Church)

INTRODUCTION

The early church, no less than ours, was a church that was filled with personalities. Sometimes those personalities clashed. Sometimes it was messy. And still the Word of God grew and flourished.

THE TEXT

“And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. Notwithstanding it pleased Silas to abide there still. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do . . .” (Acts 15:32–41).

SUMMARY OF THE TEXT

Not only were Judas and Silas well-respected brothers from the Jerusalem church, they were also prophets (v. 32). They did a lot of good with much exhortation (v. 32). After they had been there for a time, they were released in peace to return home to the apostles (v. 33). Nevertheless, Silas decided to remain for a time (v. 34). Paul and Barnabas were also in Antioch, teaching and preaching (v. 35). There were many other teachers there as well (v. 35)—Syrian Antioch had a deep bench. After some time, Paul suggested to Barnabas that they pay a return visit to the churches they had established on the first missionary trip, to see how they were faring (v. 36). Now Barnabas resolved, determined, decided (bouleuo) to take John Mark with them (v. 37). Paul did not think much of this idea because John Mark had deserted them in Pamphylia, and had not stayed with the work (v. 38). The two men had a sharp clash (paroxysmos) over it, such that they went their separate ways (v. 39). Barnabas went to Cyprus with Mark (v. 39). Paul selected Silas as a companion, and they were sent out by the church, commended to the grace of God (v. 40). They went the overland route, confirming the churches in Syria and Cilicia (v. 41).

WHO WAS RIGHT?

We are not told definitively, and so the most we can do is pick up on a few hints. I think that Paul was in the right about this trip, and there are a few reasons for that. And I think that Barnabas was in the right about John Mark in the long run.

First, the decision to take John Mark was a unilateral decision by Barnabas (v. 37). Second, Barnabas and Mark left without the blessing of the church (v. 39), while Paul and Silas were commended by the church to the grace of God (v. 40). Third, Barnabas and John Mark were relatives (Col. 4:10) and they went to the home territory (Acts 4:36).

Regardless of who was in the right, do we have evidence of later reconciliation? Yes, we do. This unhappy event happened in the late 40’s or early 50’s. A few years later (55 A.D.), Paul implies that he and Barnabas were working together (1 Cor. 9:6). And around 60-62 A.D., Paul instructs the Colossians to receive John Mark, as he had been a solid comfort to Paul (Col. 4:10-11). And at the end of Paul’s life (64-67 A.D.), he requests the presence of John Mark as someone who is helpful to him in ministry (2 Tim. 4:11).

WHY JOHN MARK LEFT AT PAMPHYLIA

We cannot be dogmatic about John Mark’s sympathies for the Judaizing faction, but I can set out some of the clues that make me want to read the narrative arc of Acts the way I am doing. If Mark was the rich young ruler, whom Jesus loved (Mark 10:17-31), then this would mean he was a devout Jew, zealous in law-keeping from his youth. If he was the young man who fled naked the night of the Lord’s arrest (Mark 14:52), this would mean close association with the disciples from the beginning. When Paul mentions John Mark in Col. 4:10-11, he commends Jesus (called Justus) and John Mark as being the only members “of the circumcision” who were fellow-workers of his, and yet a comfort (Col. 4:10-11). The early church father Papias records that John Mark was Peter’s secretary in writing his gospel, and Peter was apostle to the Jews (Gal. 2:7-8). Barnabas was a Levite (Acts 4:36), and Mark was a close relative of his. And then we have the suspicious departure right after the conversion of Sergius Paulus.

Putting all this together, I believe that John Mark was not among the false brothers (Gal. 2:4), but he was affected by them. What they were opposed to, he was troubled by. He was on the fence. But when the Council decided, John Mark accepted the decision, and submitted to it. I believe that law-keeping Jews who accepted the Council’s decision were not reject as false brothers, but they were still “of the circumcision.” Barnabas, a relative and a natural son of encouragement, accepted Mark’s submission at face value, but Paul had his doubts. They must have been serious doubts because the man he did take with him was Silas, a leading brother in the Jerusalem church.

A CHRISTIAN SANHEDRIN

The decision made by the Council in this chapter was one made by the “apostles, elders, and brothers” (Acts 15:23). The determination they made was addressed the churches in Syria, Antioch, and Cilicia (v. 23). We are really only left with two options when it comes to church polity. Either the Jerusalem church was in charge of the other churches, or a representative council of all the churches was over the individual churches. What we do not have is the option of complete autonomy for local churches.

WHAT WAS AT STAKE?

The issue was the free grace of God in the gospel. Whenever God gives us tangible conduits of His grace, we have a perennial disposition to turn them into static objects of His grace—that is, graven images of His grace. There is but one mediator between God and man, the man Christ Jesus (1 Tim. 2:5). We do this with Bibles, with sacraments, with church music, with liturgy, with circumcision, with Mosaic laws, you name it.

Christ Jesus the Mediator extends His hand to us, His nail-pierced hand. And if we receive these instruments as from His hand, they are indeed conduits of grace. But if these things are in our hands, reaching up to Him, then we are trying to replace Christ with His gifts.

When we reach up to God through Christ, there needs to be only one thing on our hands, and that is the dirt that He promises to wash away.

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INTRODUCTION

This is the moment where all the trouble that has been brewing finally comes to a head. And remember that John Mark deserted them in Pamphylia and returned to Jerusalem (Acts 13:13), the place where the resistance to Paul’s mission was most pronounced. John Mark most likely did not come back to Jerusalem with a good report either, which may account for Paul’s low opinion of him later on in this chapter.

THE TEXT

“And the apostles and elders came together for to consider of this matter. And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. . .” (Acts 15:6–31).

SUMMARY OF THE TEXT

After both sides had expressed their views, the apostles and elders began to debate (v. 6). After extended disputing, Peter stood up and testified that God had already testified that Cornelius and his household were to be accepted through the preaching of Peter (v. 7). They accepted the gospel by faith, and God sealed with His Spirit, making no distinction (vv. 8-9). The Judaizing proposal would tempt God, and simply make the Gentiles into failures alongside the Jews (v. 10). All of us, Jew and Gentile, are to be saved by faith (v. 11). Paul and Barnabas then took the floor, and testified to all the miracles being done among the Gentiles (v. 12). When they were done, James summed everything up (v. 13). Peter has told us how God visited the Gentiles (v. 14), and this is in line with the words of the prophets—and note the plural (v. 15). He then quotes Amos 9:11-12 (vv. 16-17). God has known what He was doing from ancient times (v. 18). So James declares that the Gentiles coming to God are not to be troubled (v. 19). He suggests that the Gentiles refrain from four things—idol meat, fornication, strangled animals, and from blood (v. 20). If they wanted Moses, they had plenty of opportunity (v. 21). So the whole Council, and the broader church in Jerusalem, happily decided to send certain select men of their own—Judas Barsabas and Silas—to accompany Paul and Barnabas back to Antioch (v. 22). The letter they sent said this: The apostles, elders and brothers greet the Gentile brothers of Antioch, Syria, and Cilicia (v. 23). Certain of our men went out to you without authorization, and troubled you with their words about circumcision and law-keeping, subverting your souls (v. 24). It seemed good to us to send several of our men together with our beloved Barnabas and Paul (v. 25), men who risked their lives for the sake of Christ (v. 26). We have sent Judas and Silas, who will reaffirm what this letter says (v. 27). It seemed good to the Holy Spirit, and to the church at Jerusalem, that no unnecessary burden be placed on the Gentile believers (v. 28), other than a few basic things—idol meat, blood, strangled animals, and fornication. Keep clear of those, and you will do well (v. 29). The messengers were dismissed, and came to Antioch, and delivered the letter (v. 30). When the letter was read, there was great joy over the consolation in it (v. 31).

THE COURSE OF THE DEBATE

Paul and Barnabas conduct a local controversy with the Judaizers at Antioch (Acts 15:2). When the Council convened, Paul and Barnabas went first, described God’s grace among the Gentiles (v. 4). The Judaizers then spoke, making their case (v. 5). The floor was then opened, and there was a sustained debate (v. 7). Peter then spoke, and reminded them of what had happened with Cornelius (vv. 7-11). It is worth mentioning that Peter had already had this episode ratified and approved by the church at Jerusalem earlier (Acts 11:18). Paul and Barnabas then spoke again (v. 12). James then summarizes the consensus, appealing to the Tabernacle of David (vv. 13-19). He then proposed that they draft a letter to reassure the saints in Antioch, Syria, and Cilicia (v. 20).

WHY THOSE FOUR PROHIBITIONS?

Once the principle was settled, which was that it was not necessary to become a Jew to become a Christian, they were then able to move on to the next practical question, which was that of getting along with Jews. Remember that the presenting issue had been table fellowship, and three of the four prohibited activities involved menu items. If the goal was table fellowship of Gentile and Jew, then the least the Gentiles could do is avoid foods that would gross the Jews out.

In addition, these things, including the fornication, were closely intertwined with the worship of idols. By abstaining, the Gentiles were signaling to the Jews that they genuinely were making a clean break from their former way of life. And all of this would be a practical compromise that would make harmony between Jew and Gentile much easier, and it was a measure of love, not law.

NOT THE BACK OF THE BUS

The passage from Amos that James quoted may seem like an obscure verse, one that begrudgingly lets the Gentiles come to Heaven too, but only on the back of the bus. No, this is a glorious vision of the future, and it is a future that will use the Gentiles greatly.

First, this is something that Amos says that God will do. This is emphasized various ways in the debate at Jerusalem. Second, it acknowledges that Israel was in a bad way—the tabernacle of David had fallen. It was in ruins, no occasion for Jewish pride, and this Gentile infusion was a rescue mission. The Gentiles here were consequently not to be considered second-class citizens.

And last, remember the resurrection of Christ. God specializes in life from the dead. When God wants to conduct a glorious work in the earth, His selected material of choice is a good ruin.

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INTRODUCTION

As the gospel slowly spread out from the center at Jerusalem, it began to be accepted by various representatives of the variegated Gentile world. Remember . . . Jerusalem, Judea, Samaria, and the uttermost parts of the earth (Acts 1:8). There were the Samaritans (Acts 8:5ff). There was the Ethiopian eunuch (Acts 8:38). There was Cornelius and his people (Acts 10:34). There was Sergius Paulus, the first out-and-out pagan (Acts 13:12). There was resistance to this, and some complaining (Acts 10:45; 11:2-3, 12), but nothing was definitively settled.

THE TEXT

“And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.” (Acts 15:1–5).

SUMMARY OF THE TEXT

We are going to take these first five verses of chapter 15 as the introduction to the great council that is held in this chapter, and as a platform for emphasizing certain background realities that created the situation. Certain men came to Syrian Antioch from Jerusalem, and began to dogmatically assert the position of the circumcision party. This teaching was that salvation was dependent upon being circumcised into the Mosaic covenant (v. 1). Barnabas was initially affected by these men, as was Peter (Gal. 2:11), but upon Paul’s rebuke (Gal. 2:13) soon came back around. Paul and Barnabas had a major collision with them, and it was decided that Paul and Barnabas would be delegates to a council of apostles and elders in Jerusalem to address the question (v. 2). On the way to Jerusalem, they passed through Phoenicia (where Tyre and Sidon were), and Samaria (just north of Judea) (v. 3). As they traveled, they told the people how the Gentiles were coming to Christ, which was a cause of great joy (v. 3). They arrived in Jerusalem, and were received. The Council opened, and they reported all the things that were happening among the Gentiles (v. 4). But then the opposition rose, and spoke. These were Pharisees who had been converted to Christ, but who had not abandoned their Pharisaical outlook (v. 5). Their position was that these Gentiles needed to accept circumcision, which would be the gateway into the requirement of a full-fledged Judaism (v. 5).

GALATIAN TURMOIL

Remember the setting. The book of Galatians was written after this outbreak of this controversy at Antioch (v. 2), and before the Council in Jerusalem convened (v. 4). It may even have been written on the way to Jerusalem—it was certainly before the issue was settled. Notice how tense things are. James, Peter and John seemed to be pillars (Gal. 2:9).

It would have been absurd for Paul to write Galatians after the Council and not refer to its decision. He was certainly willing to share that decision elsewhere (Acts 15:30; 16:4). Now the fact that Barnabas was on Paul’s side in this dispute (v. 2) meant that he accepted Paul’s rebuke almost immediately (Gal. 2:13). And the fact that Peter testified at Jerusalem concerning the entire Cornelius episode (Acts 15:7-11) meant that he had accepted Paul’s rebuke as well.

But the whole thing was still touch-and-go. The troublemakers at Antioch had been men who “came from James” (Gal. 2:12), the man was presiding at this Council. It became apparent later that these men were running contrary to the position that James actually held (Gal. 2:9). See the great summary statement by James (Acts 15:15-18), as well as the Council’s express disavowal of what they had done (Acts 15:24).

THE TABERNACLE OF DAVID

When James delivers his summary judgment of the Council’s deliberations, he appeals to what some might consider an obscure verse from Amos. But if we are to understand this Council, we will need some background here.

The tabernacle of David on Zion was dedicated with sacrifices (2 Sam. 6:17), but it was not a place constructed for the offering up of blood sacrifices. Rather, it was a tabernacle of music. David was a great musician, and it is not surprising that he built a place for the sacrifices of praise (Heb. 13:15).

“And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the Lord in Jerusalem: and then they waited on their office according to their order” (1 Chron. 6:32).

So these were musical priests, not blood priests. And it is striking that centuries later, the prophet Amos predicted a great restoration of the fortunes of God’s people, and he uses the imagery of this tabernacle on Zion.

“In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; And I will raise up his ruins, and I will build it as in the days of old” (Amos 9:11).

And then, centuries later again, the Lord’s brother James was presiding at the Council of Jerusalem, where the central point of discussion was how the Gentiles were to be brought into the covenant. And James sums up all their discussion with an appeal to Amos. On the day when the Gentiles were to be brought into Christ, that glorious day would be a restoration of the tabernacle of David.

“After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up” (Acts 15:16).

And this is why we gather as a congregation weekly in order offer up to God the sacrifice of praise. This is why we sing so much. We are the restoration of that tabernacle. Because of the great Son of David, we are all sons and daughters of David, and we worship in his tabernacle.

And with this the prophet Isaiah agrees.

“And in mercy shall the throne be established: And he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness” (Is. 16:5).

THE RANK COWARDICE OF “HIGH PRINCIPLE”

Remember how Jews from Galatia (Pisidian Antioch and Iconium) had traveled a long distance in order to attack Paul at Lystra. They were zealous opponents of this new gospel. In the face of this persecution, there arose (inevitably) a group within the church that wanted to split the difference. What’s the great harm in appeasing the Jews, and requiring circumcision of the Gentile converts? Are we not called to peace as Christians?

Paul explains for us what is really going on . . .

“As many as desire to make a good showing in the flesh, these would compel you to be circumcised, only that they may not suffer persecution for the cross of Christ” (Galatians 6:12, NKJV).

Pisidian Antioch, Iconium, Lystra, and Derbe were all cities in Galatia. And remember that Lystra was the place where Paul was dragged out of the city and left for dead. There were advocates of a “third way” who thought that perhaps there was a better way, a bit less bloody. A bit less exciting. But alas for them, we are called to follow Christ the disruptor, Christ the troublemaker, Christ the flipper of tables, Christ the crucified.

There are far too many Christians who want to preach Christ crucified without any real understanding of why He was crucified. They understand why the Father sent Him to the cross, but with almost no understanding of why men sent Him there.

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INTRODUCTION

A business leader once commented that nothing worthwhile “was ever accomplished by a reasonable man.” In this passage, we see once again how dedicated and how tough the apostle Paul was. And, some would say, how unreasonable. But look at what he accomplished.

THE TEXT

“And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother’s womb, who never had walked: The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice, Stand upright on thy feet. And he leaped and walked. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker . . .” (Acts14:8–28).

SUMMARY OF THE TEXT

There was a cripple at Lystra, one who never had walked (v. 8). He was staring at Paul, who saw that he had faith to be healed (v. 9). So Paul said, loudly, stand up. And so he lept and walked (v. 10). When the people saw, they started to shout (in their own language) that the gods had come down in human likeness (v. 11). They said Barnabas was Jupiter, and Paul Mercury—because he was the speaker (v. 12). So the priest of Jupiter brought garlanded bulls out in order to sacrifice to them (v. 13). When Paul and Barnabas figured out what was going on, they tore their clothes and ran in among the crowd (v. 14). They said, “What are you doing? We are men like you, preaching that you turn from these vain things to serve the Creator of all, the living God (v. 15). In the past, God permitted this wandering (v. 16), but even then He did not leave Himself without the gracious witness of a bountiful world (v. 17). Even so, they barely restrained them (v. 18).

And then some Jews from Galatia showed up (v. 19). They stoked the crowd, stoned Paul, dragged him out of the city to leave him for dead (v. 19). The disciples were standing around Paul, and he got up, and went into town. The next day he left for Derbe with Barnabas (v. 20). They preached there, instructed many, and then doubled back through Lystra, Iconium and Antioch (v. 21). They confirmed the souls of the believers, encouraging them in perseverance through affliction (v. 22). They ordained elders in each church, fasted, and commended them to the Lord (v. 23). They passed through Pisidia and came to Pamphylia (v. 24). They preached in Perga, then on to Attalia (v. 25). From there they sailed to Syrian Antioch, where they had first been commissioned (v. 26). Having arrived home, they gathered the whole church, telling them all that had happened (v. 27). They remained a long time there (v. 28).

GOD’S FOREBEARANCE

When Paul and Barnabas stopped these pagans from offering up a pagan sacrifice, we can clearly see their tough-minded rejection of idolatry as “these vanities” (v. 15). They were appalled by the very thought of worshiping a creature, as can be seen by how they tore their clothes. And yet, at the same time, we can see their testimony of God’s common grace to the pagans. While He let them walk in their superstitions, He nevertheless showered them with actual kindness—rain from heaven, fruitful seasons, and He filled their hearts with food and gladness (v. 17).

We are going to see the same thing later in chapter 17. “And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us” (Acts 17:26–27). Also see Matthew 5:45.

PAUL’S TOUGHNESS AND TENACITY

Paul was attacked here with true malice. Jews from Iconium and Antioch, 20 miles and 100 miles away respectively, came all that way to attack Paul. They were not interested in half measures. They stirred up a mob, stoned Paul, dragged what they supposed to be his corpse out of the city, and left him there. The disciples gathered around, probably to mourn his loss, and then Paul got up. “What’s for dinner?” He was ready to travel the next day. Derbe was about 35 miles away.

MUCH AFFLICTION

When they worked their way back through the towns they had ministered in, they spent their time establishing the believers there in their new faith. What they did was strength their souls, exhorted them in the duty of perseverance, and encouraged them by telling them how tough it was going to be. Don’t be surprised when the affliction comes. The apostle Peter tells his people the same thing (1 Pet. 4:12). Don’t be surprised at this. In order to enter the kingdom of God, we need to go through many tribulations (v. 22).

THE ORDINATION OF JOHNNY APPLESEED

Considering distances, travel time, estimated times for ministry, this stretch of the first missionary journey probably took somewhere between two-and-a-half to five months. But what that means is that when they came back through, they were appointing local church elders who had been Christians a matter of weeks (v. 23). The word for ordain here is cheirotoneo, to “elect by a show of hands.” However keep in mind that their number could have included Jews who were already steeped in the Old Testament Scriptures (Matt. 13:52). But still . . . this is a Johnny Appleseed approach to church planting.

TELLING THE STORY

When they got back to Syrian Antioch, they told the Christians all about how they had told the pagans about the death and resurrection of Jesus Christ (v. 27). Notice the accountability to the sending church and notice also the interest that the sending church had in the mission. Paul and Barnabas wanted to talk about what had happened, sharing their adventures, and the people back in Antioch wanted to hear about it.

How much of the Christian faith consists of telling stories! There is a place for the theological engineers, but that is not what we are to lead with. We lead with the story of Christ, the story of His apostles, and then after that the stories of our church planters and missionaries. We talk about Christ and the body of Christ, everywhere that body appears.

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