To the Holy Spirit and to Us (Acts of the Apostles) (Christ Church)

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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INTRODUCTION

Having departed from Antioch, Paul and Barnabas came to Iconium, another significant town in Galatia. The ministry here was one of the most successful missions that they engaged in, and the results were predictably tumultuous. But in the course of this passage we learn a few things about how gospel proclamation ought to go. How the gospel was preached had a significant impact on the results.

THE TEXT

“And it came to pass in Iconium, that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren. Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands. But the multitude of the city was divided: and part held with the Jews, and part with the apostles. And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, They were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: And there they preached the gospel” (Acts 14:1–7).

SUMMARY OF THE TEXT

So Paul and Barnabas arrived in Iconium, still in the province of Galatia. They went to the synagogue, and there spoke in such a way that a large number of Jews and Greeks both believed (v. 1). But the Jews who had not believed agitated some Gentiles and turned their minds against them (v. 2). Nevertheless, they ministered there for a long time, speaking boldly. That boldness provided additional testimony to their words, and they also performed signs and wonders (v. 3). As a consequence, the city at large was divided—one half with the Jews and the other with the apostles (v. 4). We are not talking about a handful of people—one estimate of the city’s population at the time was between 30 thousand and 50 thousand people. But a time came when there was a concerted assault on the apostles, coming from unbelieving Gentiles, unbelieving Jews, and their rulers (v. 5). Paul and Barnabas had some advance warning of the attack, and fled to Lystra and Derbe, cities in the neighboring province of Lycaonia (v. 6). They then preached the gospel there as well (v. 7).

BOLDLY

One of the signature marks of the Spirit’s presence in preaching is the element of boldness. The Sanhedrin took note of the boldness of Peter and John (Acts 4:13). Barnabas testified to the boldness of Saul in Damascus (Acts 9:27). Saul also preached boldly in Jerusalem (Acts 9:29). They spoke boldly here in Iconium (Acts 14:3). Apollos spoke boldly, even though he required further instruction (Acts 18:26). Paul spoke boldly in the synagogue at Ephesus over the course of three months (Acts 19:8).

And after Peter and John were threatened, their request was for boldness (Acts 4:29), and the request was granted (Acts 4:31). When Paul requests prayer for his preaching, this is one of the great things he asks for (Eph. 6:19-20). In Scripture, boldness really is a big deal.

We are told here that the mere fact of their boldness lent testimony, a witness, to the word of grace they were preaching (v. 3). We are also told that this manner of speaking was one of the reasons why they were so effective in the first place. We are told in v. 1 that they “so spake . . .” They spoke in such a way that a large number believed. How they spoke mattered. How they spoke was used by God.

PREACH IN ORDER TO WINNOW

But notice that this effective ministry split the city of Iconium clean in two. The messengers with a gospel of peace were in fact the instruments of a significant amount of tumult in the town. This is because the representatives of genuine peace will always be at odds with the priests and mavens of a false peace.

“Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household” (Matthew 10:34–36).

The perennial temptation that confronts evangelicals is the temptation to strive for universal winsomeness, universal niceness. When that happens, and this false view takes root in the seminaries, the result is that men start preaching for consensus. But the appointed task is to preach for decision.

But when you preach for decision, people decide in different directions and then you have division. Now boldness is a direct threat to the first approach, and it is an essential ingredient in the second.

SONS OF THUNDER

George Whitefield, a great preacher of the eighteenth century, once said this: “I love those who thunder out the Word. The Christian world is in a deep sleep! Nothing but a loud voice can awaken them out of it.”

When the Lord Jesus called James and John, His nickname for them was Boanerges, sons of thunder (Mark 3:17). James was the first apostle to be martyred, which is not surprising, and John was apparently the last one to die, which perhaps is. Men with this temperament will sometimes have to be steadied a bit, or admonished. “You do not know what spirit you are of . . .” (Luke 9:54-55). That is true enough, but it is far, far better to have to say whoa than to have to say giddyup.

PRAYING FOR REFORMATION AND REVIVAL

We have been praying for a great work of the Spirit for decades now. But it is essential that we realize that what we are praying for is boldness in our preachers, and as a consequence of that, tumult in our towns.

Now the professionally winsome will of course have arguments, some of them good arguments.There will be those who call themselves friends of the revival who cause division through the simple expedient of being jerks. They are affirming the consequent. If this is a dog, it will have four legs . . . but having four legs doesn’t make anything a dog.

It is not possible for a culture as far gone as ours is to be called back to faithfulness without massive disruption. And the reason winsomeness is so attractive to so many evangelical leaders is not that they are so nice. It is that they are disruption-averse.

As you have heard me say before, it is Christ or chaos. But there is another sense in which we must also say that it is Christ and chaos. This is not recognized the way it should be because too many Christian leaders are unwilling to be chased to Lystra and Derbe.

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