BIBLE IN TEN

Acts 15:15

Thursday, 16 March 2023
 
“And with this the words of the prophets agree, just as it is written: Acts 15:15
 
James, speaking to the assembly in Jerusalem, just noted how God first visited to take out of the nations a people for His name. He now continues, saying, “And with this the words of the prophets agree.”
 
James has noted what occurred. He has indicated that it is ongoing since the coming of Jesus. But to demonstrate that his conclusion will not simply be a reasoned deduction or best guess as to what he will determine, he supports what he will say with words already prophesied hundreds of years earlier.
 
By saying “prophets” in the plural, even when he will only cite one prophet, he is indicating that the prophetic writings are a unified whole, inspired by God. What Jeremiah says may be different in content than what Amos says, but they are from the same source and are harmoniously in agreement in thought. With that understood, he next says, “just as it is written.”
 
As is normally the case, the verb is perfect – “as it has been written.” The words are complete, finalized, and recorded for all time.
 
Life application: If we treat the Bible as James has done, we would be more fixed and determined to treat it as the complete and unchanging holy document that it is. The Greek perfect verb is always a true perfect and cannot be substituted for the simple past. There is a sense of absolute completeness that will not be added to or amended.
 
This is how the word of God is. God has spoken. Those words have been written. With the final words of the final book penned, the Bible has been completed. The completed Bible has become the final authority for all matters pertaining to life and godliness in Christ.
 
Think of the many cults, denominations, and churches, and even individuals active today that claim a word from the Lord, a vision, a dream, etc. What is it that tells us they are false? Only the Bible can do so. If revelation from God is an ongoing process in the church today, then the Bible is not the final word for believers. Think of the mayhem that this line of thinking has brought forth!
 
Let us not get diverted by anyone who claims an authority over Scripture, such as the RCC. Let us not get misled by anyone who claims additional revelation beyond Scripture. Rather, let us hold fast to the word of God. Even if those people’s claims were true, we have lost nothing in the end. But if they are not, we have been diverted from the soundness of God’s fully revealed word. It is sufficient, so stand on it alone and you will do well.
 
O God, because of our failure to rightly divide what is said, there is already enough confusion in the church over what You have inspired in Your word. How much more confused we would be if we accepted that You are still breathing out words to direct us. Rather, help us to hold fast to Your word alone, and then to spend our time meditating on it and maintaining context as we evaluate it. Help us in this, O God. Amen.

Acts 15:14

Wednesday, 15 March 2023
 
“Simon has declared how God at the first visited the Gentiles to take out of them a people for His name.  
 
The words of the NKJV give a completely different sense than what the Greek is conveying. Placing the two side by side, the variation becomes noticeable:
 
* Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. (NKJV)
* Simeon has declared how first God visited to take out of nations a people upon His name. (CG)
 
The difference is a great one. God did not visit the Gentiles, as if that was the only purpose of Christ’s Advent. Rather, God visited. In His visit, it was His intent to take out of Gentiles a people upon (meaning fitting for) His name. This translation will be used to evaluate what is said.
 
In the previous verse, after the gathering had become silent, James began to speak. His words now begin with the name of the subject of his words, “Simeon.” This and 2 Peter 1:1 are the only times that this spelling of the name is referring to Simon Peter. And even 2 Peter 1:1 is disputed based on various manuscripts. If referring to Simon Peter, it is not inappropriate that this form would be used because James is a Jew of the land of Israel and speaking to those in a gathering in the land. Even if not inappropriate, it is highly unusual.
 
However, and this may be a complete stretch of the intent of James’ words, there is another Simeon in the New Testament who did exactly what James will next convey. Those words will be explained accordingly. For now, James continues with a note that Simeon, “has declared how first God visited.”
 
The word translated as “visited,” signifies just that. It comes from two words signifying “upon” and “to inspect.” By extension, it carries the thought of “being concerned with.” When one visits, it is to be concerned about the one visited.
 
James is equating the coming of Jesus Christ to God’s visitation. He concerned Himself in the narrative of human existence in a particular way. The terminology is found throughout Scripture. When God visits, it is a manifestation of His workings at a particular time and place. This is seen, for example, in Ruth –
 
“Then she arose with her daughters-in-law that she might return from the country of Moab, for she had heard in the country of Moab that the Lord had visited His people by giving them bread.” Ruth 1:6
 
It is of note that by saying “how God first visited” there is the implication of a first advent to be followed by a second advent. If this were not the case, then the word “first” would be superfluous.
 
Of this visitation of God, James specifically says it is “to take out of nations.” The word translated as Gentiles, ethnos, signifies “nations,” and it usually excludes Israel. This is not always the case, though. For example, the word refers to Israel in Luke 7:5 –
 
“And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, 5 ‘for he loves our nation, and has built us a synagogue.’” Luke 7:4, 5
 
As there is no article before the word ethnos here, it is more rightly translated as “nations” rather than “the Gentiles.” This is because God visited in the Person of Jesus Christ to be a light to both Israel and the Gentiles, meaning all nations. This was for the purpose of obtaining “a people upon His name.” As noted earlier, the word translated as “upon” signifies fitting for His name. It is the Greek word epi. It is that which fits, such as skin (the epidermis) fits upon a person.
 
Also, as noted above, there is another Simeon that is noted in the New Testament who did exactly what James says would be the case. In Luke 2, this is recorded –
 
“And behold, there was a man in Jerusalem whose name was Simeon, and this man was just and devout, waiting for the Consolation of Israel, and the Holy Spirit was upon him. 26 And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. 27 So he came by the Spirit into the temple. And when the parents brought in the Child Jesus, to do for Him according to the custom of the law, 28 he took Him up in his arms and blessed God and said:29 ‘Lord, now You are letting Your servant depart in peace,According to Your word;30 For my eyes have seen Your salvation31 Which You have prepared before the face of all peoples,32 A light to bring revelation to the Gentiles,And the glory of Your people Israel.’” Luke 2:25-32
 
As he prophesied these words over Baby Jesus, and as his prophecy would have been well known to the apostles gathered at this time – certainly having become a part of the annual Passover story among the believers – this is not an impossible interpretation, especially considering that the name Simeon is used only one other time when referring to Simon Peter. There, it by his own hand in an epistle. Jesus addressed Simon Peter as Simon many times but never recorded as Simeon. In total, the name Simon is used about seventy-five times in the New Testament.
 
The prophecy of Simeon is exactly what James is now saying, referring to both the Gentiles and Israel. The prophesied work of this Baby would be for the salvation of both.
 
Thus, the meaning, regardless of which person James is referring to, is that God had sent Jesus on His first advent to take a particular people out for Himself from among the nations, inclusive of Israel. This is the church, a group of people comprised of both Jews and Gentiles, which would be separate and distinct from national Israel.
 
Life application: Very few translations of the Bible give the proper sense of what is conveyed in this verse. To see this, you can go to this link to compare what is said in a great many translations: https://biblehub.com/parallel/acts/15-14.htm.
 
The literal translations tend to get this right. But, surprisingly, the two catholic translations do as well. This is not uncommon. Despite having extremely flawed biblical theology in the Roman Catholic Church, their translations are often very literal and precise. Even if not literal, their paraphrasing will often be an exacting representation of the intent of the Greek.
 
Don’t throw the baby out with the bathwater! Read multiple translations and compare them with the original. In this, you will find that many beloved translations, like the King James Version, are extremely faulty in their presentation of the original languages. This is so much the case that the inevitable result will be a flawed sense of the original leading to incorrect theology.
 
Take time to consider the word! Ponder what is being said! Hold fast to what is good and reject that which is flawed. In this, you will show yourself as one who truly cares about the words of Scripture and how they can direct your steps in understanding what God is doing in the world.
 
Lord God, what an absolute joy it is to search out Your word. It is so rich and beautiful. It is filled with treasures waiting for us to dig up and consider. Help us to cherish this marvelous word all the days of our lives. To Your glory, we pray this. Amen.

Acts 15:13

Tuesday, 14 March 2023
 
And after they had become silent, James answered, saying, “Men and brethren, listen to me: Acts 15:13
 
In the previous verse, the words of Barnabas and Paul concerning their evangelism of the Gentiles were recorded, God having worked through the apostles with signs and wonders. With that, it now says, “And after they had become silent.”
 
It is certainly referring to the words of Barnabas and Paul as well as the voices of anyone else who may have had questions or comments. In other words, the dialogue has wound down and now a decision must be rendered by the council. With that, “James answered, saying.”
 
It is generally (though not universally) agreed that this is James, the son of Alpheus, also known as the brother of the Lord. He was the one singled out by Peter in Acts 12:17. Later, in Galatians 2:9, he is noted by Paul as one of the pillars of the church. The words here in Acts indicate that he is presiding over the council. As with other clues in Acts, it reveals that this James was the accepted leader of the church at this time. 
 
Without the matter being explained in Acts, and though not explicitly stated, the implication is that James held the administrative reigns in church matters. He was obviously qualified to handle the affairs of the church in a better manner than the apostles. As such, he now addresses the assembly, saying, “Men and brethren, listen to me.”
 
As the assembly fell silent, and as James now addresses them to sum up the deliberations, it is certain that he is the overseer of the church at this time. His coming words will show that he was a man of understanding in Scripture and one who was able to come to a sound conclusion. With his conclusion, he will also render a judgment for the church to adhere to.
 
Life application: As noted above, nothing is said in Acts about how James came to be the leader of the church at this time. That would seem to be a glaring omission unless one understands that it is irrelevant to the purpose of the book. Acts has been written with various main themes and purposes in mind, but one of them is not how to structure the church.
 
Surprisingly, the epistles give scant information on how to do so as well. The pastoral epistles provide relevant information on some key points, but nothing is said about meeting times or places, order of worship, frequency of various events to be held, what to do with church resources (with but a few exceptions such as provision for widows in 1 Timothy 5), etc.
 
Individual churches are given great latitude in how they operate. The primary role of the church is certainly to bring forth the word of God to people, both the saved and the unsaved. The word is what explains the defect of sin in man and the sending of Jesus to bring him back to God through the forgiveness of sin. One reconciliation between the two has been made, it is then time to properly instruct believers in the word.
 
Churches that get too far off from this main idea will eventually devolve into nothing more than a social meeting or a congregation that is constantly trying to earn what Christ offers for free. Be sure that where you attend, the word is read and explained at every gathering.
 
Lord God, help us not to get misdirected from the main goal and purpose of the church, which is to get out the word concerning Jesus. You have sent Him to bring the world back to You through Him. Unless that is expressed and explained, we are not competently handling our time. Guide us, O God. Help us to get the good news out! Amen.
 

Acts 15:12

Monday, 13 March 2023
 
Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles. Acts 15:12
 
In the previous verse, Peter completed his words in support of Paul’s position that the Gentiles were not to be placed under the yoke of the law. With that, Luke next records, “Then all the multitude kept silent.”
 
The verb is imperfect. They were silent and they continued in silence as the next part of the hearing was presented. The group gathered and listened to Peter explain what had occurred in Caesarea and what he had learned from that experience. He realized that the law was not a means to an end. Rather, it was a step in the process of learning what God would do in Christ.
 
With his words completed, and with it understood that his position was that the Gentiles were not bound to adherence to the Law of Moses, the attention of the audience was redirected. They held their peace so that they could hear directly from those who had evangelized the Gentiles. In this, they remained silent “and listened to Barnabas and Paul.”
 
Unlike in Antioch in Acts 15:2, Luke places Barnabas first. Despite Paul being called as an apostle, Barnabas was certainly more closely associated with the church in Jerusalem than Paul. Thus, he is highlighted now.
 
Further, Paul probably voluntarily yielded his speech to whatever Barnabas had to say because he was a Pharisee. As it was the party of the Pharisees who demanded law observance for the Gentiles in verse 15:5, Paul probably wanted to avoid any hint of a personal dispute between himself and those he was once so closely identified with. Together, Barnabas and Paul were “declaring how many miracles and wonders God had worked.”
 
The Greek more precisely reads, “declaring what God had done – signs and wonders.” Thus, there is an emphasis on how God was working through their ministry. They went out as directed by the Holy Spirit, and as they followed the Spirit’s leading, God worked through them. That is reflected, for example, in Acts 14:3 –
 
“Therefore they stayed there a long time, speaking boldly in the Lord, who was bearing witness to the word of His grace, granting signs and wonders to be done by [literally “through”] their hands.”
 
That thought is then more fully expressed with the final words of the verse, saying, “through them among the Gentiles.” More literally, the entire thought says –
 
“...declaring what God had done – signs and wonders – among the Gentiles through them.”
 
God accomplished the work, the signs and wonders, among the Gentiles. Barnabas and Paul were merely the instruments through which these things came about. This is perfectly in accord with the thought expressed in verse 14:3 which was just noted.
 
The point of this is that these signs and wonders were accomplished by God just as freely as they had been accomplished among the Jews, both by Jesus during His earthly ministry and through the apostles after His ascension. And all this occurred apart from the Law of Moses.
 
God had granted these things to be done among people who had never heard of the law and who were saved apart from the law. And more, those under the law who saw them had rejected what was done by God through Barnabas and Paul, clearly demonstrating that the law was not a part of what God was doing. Rather, it was a hindrance to it.
 
Life application: Acts 14:3 said that the Lord (meaning the Lord Jesus) had accomplished the signs and wonders through the hands of Barnabas and Paul. This verse now says that God had accomplished these signs and wonders. What this implies is that Jesus is God. Unless one simply dismisses the literal meaning and sense of the words, no other conclusion can be deduced from what is said.
 
This is not an isolated instance either. The deity of Jesus Christ is a concept and a precept that is on prominent display throughout Scripture. Don’t allow anyone to steal the truth of the word from you through cunning and deception. Accept that God is not fickle and that His word is not convoluted. Scripture clearly presents the fact that God came in the flesh in the Person of Jesus Christ. Hold fast to this fundamental truth.
 
Lord God, Your word is sure, and it is certain. We don’t need to even wonder about the deity of Jesus Christ. It is such a clear teaching that we should only wonder why people would attempt to deny it. We honor You, O God, when we honor the Son. May we always hold this truth close and remember the greatness of what You have done in and through our Lord Jesus Christ. Amen.
 

Acts 15:11

Sunday, 12 March 2023
 
“But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.” Acts 15:11
 
The NKJV, following the rendering of the KJV, changes the order of the clauses, thus obscuring the intent of the wording. Young’s renders it thus –
 
“...but, through the grace of the Lord Jesus Christ, we believe to be saved, even as also they.”
 
One can see how dramatically different the two thoughts are. Young’s will be used for analysis. Peter had just challenged the Judaizers with the words, “Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?” With that remembered, he now says, “but through the grace of the Lord Jesus Christ.”
 
Peter is making an absolute contrast between the law and grace. The law is of works; grace is unmerited favor. The two are mutually exclusive. The law puts a yoke on the necks of those under it; grace is burden-free. One under law attempts to be justified by works; one who trusts is saved through grace.
 
But even the thought of grace must be qualified to ensure that the proper means of grace that Peter is referring to is understood. Thus, he added the words kuriou Iesou Christou – “the Lord Jesus Christ.” Grace is the subject; the Lord Jesus Christ is the means. With that, Peter continues with action and its result, saying, “we believe to be saved.”
 
This is exactly what Paul writes about in detail in his epistles, such as –
 
“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast.” Ephesians 2:8, 9
 
One can see that the NKJV changes the formula, removing belief as part of the process of salvation. Rather, it makes it a mere hope of the subject. Surprisingly, the Catholic Public Domain Version, though paraphrasing the verse, gives the proper sense of what is being conveyed –
 
“But by the grace of the Lord Jesus Christ, we believe in order to be saved, in the same manner also as them.”
 
Again, grace is the subject, the Lord Jesus Christ is the means, belief in Christ is the activator of the process, and salvation is the result. This is just what Paul conveys in Ephesians 2:8, 9. With this understood, Peter next says, “even as also they.”
 
Peter has been speaking as a Jew to his Jewish brethren. Not one of them was saved by law observance. And yet, they were attempting to impose law observance on the Gentiles who were not even given the law! The thinking was twisted and perverse.
 
It is an amazing set of words to consider because it is the last recorded words of Peter in the book of Acts. He sets forth the gospel, the one and only gospel, that is identical in thought to that of Paul. With this, his words in Acts are ended.
 
Life application: In Peter’s words, several points of incorrect doctrine are laid to rest. He has proclaimed the gospel that saves. It is identical to the gospel that Paul proclaims. This refutes the heresy known as hyperdispensationalism which proclaims there are two gospels, one to the Jews and one to the Gentiles.
 
Peter has proclaimed that salvation (for all) comes by grace through faith, apart from any works of the law. He has gone further with this by indicating that the Gentiles were not under the law and were not to be put under the law. This refutes the heresy of the Judaizers, today known as the Hebrew Roots movement.
 
Peter’s words were improperly translated by the KJV, thus showing that it is not the only infallible translation of the Bible.
 
The words of Peter in these past few verses implicitly help to dispel the false teachings of the Seventh Day Adventists, the Church of Christ, the Jehovah’s Witnesses, and others who teach a system of works leading to (or guaranteeing) salvation.
 
Think about the goodness of God in sending Jesus Christ to save us from our sins. And then think about how depraved the human heart is to constantly want to add to this simple offering. Be on the lookout for any teaching that would attempt to rob you of the freedom, surety, and eternal hope you can (and should) possess because of your faith in the all-sufficient work of Jesus Christ our Lord.
 
Yes! Lord God, we are so very thankful to You because of Your wonderful love for us in the giving of Jesus to bring us back to You. Help us to never add to the simplicity of the gospel. May we confidently trust in the full, final, and forever work of Jesus Christ our Lord. Amen!
 

Acts 15:10

Saturday, 11 March 2023
 
“Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear? Acts 15:10
 
Peter had just said that God made no distinction between the Jews and the Gentiles, purifying the hearts of both by faith. With that, he continues with, “Now therefore, why do you test God.”
 
The verb is a present infinitive and gives the sense of “why are you testing God.” They were standing there and actively working against what God was doing. Because of this, Peter is reminding the people of their own history. Instead of accepting the will of God that was openly expressed to them, Israel turned and imposed their own will on a situation or matter. An example of this is recorded in Psalm 95 –
 
“Today, if you will hear His voice:8 ‘Do not harden your hearts, as in the rebellion,As in the day of trial in the wilderness,9 When your fathers tested Me;They tried Me, though they saw My work.10 For forty years I was grieved with that generation,And said, “It is a people who go astray in their hearts,And they do not know My ways.”11 So I swore in My wrath,‘They shall not enter My rest.’’” Psalm 95:7-11
 
The author of Hebrews cites this psalm, directly equating it to Israel’s rejection of Christ and remaining under the Law of Moses. And now, this is just what the Pharisees were trying to impose on the Gentiles. Paul used the same terminology in 1 Corinthians 10:9, saying, “...nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents.”
 
At that time, the people “spoke against God and against Moses” (Numbers 21:5). Paul warned against doing what is inappropriate, showing that as God was with Moses, He was now fully revealed through Christ with the introduction of the New Covenant.
 
Peter’s admonition concerning testing God is directly tied to a rejection of what God had done to the Gentiles in the giving of the Spirit. This testing was being accomplished “by putting a yoke on the neck of the disciples.”
 
The yoke he is referring to is the Law of Moses. It is the subject of the discourse, and it was the purpose for calling the council. It is what Paul says of the law in Galatians 5 –
 
“Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. 2 Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. 3 And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. 4 You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.” Galatians 5:1-4
 
Paul’s words are clear, concise, and specific. The law is a yoke, a burden, that stands against grace. So intolerable was the Law of Moses in this regard, that Peter next says it is a yoke “which neither our fathers nor we were able to bear?”
 
It is an all-inclusive statement. Israel was given the law and no person within Israel could bear up under the weight of the yoke that rested on them because of it. The law promised that the person who did the things of the law would live (Leviticus 18:5). And yet, the people, without exception, had died. Elijah was taken out before he died, but that does not mean he was sinless under the law. No person born under the law could meet the demands of the law. Thus, all died.
 
Despite this, these Judaizers were standing there, rejecting the grace of the Lord Jesus. And more, they were trying to impose upon the Gentiles, who had already been accepted by God, the same yoke that they had been under and were unable to bear. The perverse nature of such an attitude could not stand.
 
Life application: Of the words of Peter, Cambridge says the following:
 
“So St Paul (Galatians 5:1) calls the ceremonial law ‘a yoke of bondage.’ Christ uses the word “yoke” for his own precepts, knowing that a yoke was needed for men’s guidance, but He calls it ‘easy’ (Matthew 11:30).” Cambridge
 
This is not what Paul says, nor is it what Peter is saying. Cambridge has done what far too many scholars do. They have divided the law into a moral law and a ceremonial law. No such distinction is found in the law. The Law of Moses is a codified whole. There are moral parts to the law, and there are ceremonial parts to it as well. But these are internal distinctions that form a single law.
 
To say that Jesus only fulfilled and set aside the ceremonial law part of the Law of Moses and not the moral part would mean that believers today were obligated to the entirety of the Ten Commandments, but no sound Christian or theologian would agree that we must observe the Sabbath. Paul argues against that several times in his writings. The author of Hebrews clearly signifies that the Sabbath is fulfilled, and we have entered our rest in our coming to Christ.
 
The law, the entire Law of Moses, is fulfilled, it is set aside, it is annulled, it is obsolete, and it is nailed to the cross. This does not mean, however, that we are not obligated to be obedient to what is morally right. Such moral precepts are stated throughout the epistles. These explain our obligations and expectations under the New Covenant.
 
However, in not doing these things, sin is not imputed because we are not under law but under grace. Our failure to meet the expectations of the New Covenant expectations will not result in a loss of salvation but in a loss of rewards. All of this is explained by Paul.
 
Be careful to not make the mistake of those who try to shove you back under “part” of the Law of Moses. It is fulfilled and it is over. We now live under a much better dispensation, that of grace. Thank God for the grace of our Lord Jesus Christ.
 
Yes, O God. Thank You for what You have done for us in the giving of Your Son to remove from us the curse of death and eternal separation from You. We have been granted life, eternal life, through receiving the gospel. Christ has done it all! Thank God for Jesus Christ our Lord who has brought us back to You. Amen.

Acts 15:9

Friday, 10 March 2023
 
“and made no distinction between us and them, purifying their hearts by faith. Acts 15:9
 
Peter had just noted that God acknowledged the Gentiles who believed by giving them the Holy Spirit, having read their hearts. This was just the same as the Jews who believed, apart from any law observance. With that, he now says, “and made no distinction.”
 
The thought here is that of some sort of class. The Greek word is diakrinó. It signifies to thoroughly judge a matter and thus to completely separate. God makes no distinction in types or categories of men when He reads their hearts. Skin color, marital status, age, societal status, wealth, etc., are all irrelevant to Him. One human heart is just like any other. The sentiment is reflected in Acts 10, just prior to Peter beginning his speech to the Gentiles –
 
“Then Peter opened his mouth and said: ‘In truth I perceive that God shows no partiality. 35 But in every nation whoever fears Him and works righteousness is accepted by Him.’” Acts 10:34, 35
 
In this case, Peter continues his words, saying, “between us and them.” The distinction being made, then, is between a Jew under the law and a Gentile not under the law. There is absolutely no distinction in God’s eyes between the two when the gospel is considered.
 
Despite this, there is a difference. A Jew under the law was obligated to the law. A Gentile not under the law was not. Paul addresses these things in Romans. This is why Peter will say what he says in the next verse. For now, however, the matter is one not of difference, but of distinction. The gospel is presented, the offer is thus made, and God will evaluate people based on that alone. In believing, He is then “purifying their hearts.”
 
The tense is wrong. The verb is an aorist participle, “having purified.” These Gentiles had their hearts searched, they had believed, and their hearts were purified. The idea is expressed well by Jeremiah –
 
“The heart is deceitful above all things,And desperately wicked;Who can know it?10 I, the Lord, search the heart,I test the mind,Even to give every man according to his ways,According to the fruit of his doings.” Jeremiah 17:9, 10
 
The wicked heart of the unregenerate that is willing to call out for cleansing through the hearing of the gospel is purified. The word used to describe this purifying, katharizó, is the same word spoken to Peter in his vision –
 
“But Peter said, ‘Not so, Lord! For I have never eaten anything common or unclean.’15 And a voice spoke to him again the second time, ‘What God has cleansed [katharizó] you must not call common.’ 16 This was done three times. And the object was taken up into heaven again.”
 
The “unclean” Gentiles had been purified just like the supposedly “clean” Jews, thus signifying that the Jews were actually unclean. The law never purified them in the manner that is needed before God.
 
And this purification was, as Peter says, “by faith.” It was an internal act for the Jews who believed. It was an internal act for the Samaritans who believed, and it was an internal act for the Gentiles who believed.
 
God, without making any distinction, saw that they believed and He gave His Spirit. No works of the law were associated with what occurred. The words of Peter now are exactingly mirrored by Paul in Romans 3 –
 
“Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also, 30 since there is one God who will justify the circumcised by faith and the uncircumcised through faith.” Romans 3:29, 30
 
It is also the very thought that Paul had to correct Peter on when he made an error in his ways while in Antioch –
 
“We who are Jews by nature, and not sinners of the Gentiles, 16 knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.” Galatians 2:15, 16
 
Life application: When reading the Bible, we may come to a thought similar to what is presented in this verse and make an erroneous conclusion if we don’t stop and think through what is being conveyed. A good example of this comes from Galatians –
 
“For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” Galatians 3:26-29
 
Because of these words, it has been inferred that everyone in the church has the same rights as anyone else. For example, this verse is used to justify the ordination of women because “there is neither male nor female” in Christ. This is a failure to understand the difference between the words “distinction” and “difference.”
 
God has made no distinction between any of these (or other) categories, as was noted earlier. However, God still recognizes the differences. First, Paul could not have written these words if there are no longer any differences. The fact that he says there is neither Jew nor Greek means that the categories still exist.
 
Paul explicitly addresses Jews and Gentiles in separate thoughts in Romans and elsewhere. Likewise, Paul specifically addresses slaves and their responsibilities to their masters several times. He specifically addresses the responsibilities of men and of women elsewhere as well. He is addressing different categories of people in whom God has found no distinction for salvation.
 
When the differences, which are still recognized by God, are ignored, only chaos will result. It is our responsibility to always recognize what God recognizes, such as our responsibilities as males or females, and to not recognize what God has not found distinct. Thus, we are to be willing to present the gospel to all without recognizing any differences that would bias us against doing so.
 
Heavenly Father, may we be willing to think through what is presented in Your word and responsibly handle the duties that have been set before us. May we not allow what You have forbidden, and may we not overlook anyone because of our own biases. You have made no distinction, nor should we. Help us in this, O God. Amen.
 

Acts 15:8

Thursday, 9 March 2023
 
“So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, Acts 15:8
 
The translation of the NKJV is far enough off that it is not sufficient for analysis. The words read, “And the heart-knowing God bore witness to them, having given the Holy Spirit as also us” (CG). This will be used for the analysis.
 
It is Peter speaking in his final words of the book of Acts, having arisen to address the issue of law observance for the Gentiles. Peter had just said, “that by my mouth the Gentiles should hear the word of the gospel and believe.” With that, he now continues, saying, “And the heart-knowing God.”
 
It is a noun used for the second and last time in Scripture, kardiognóstés. It is not found among any other Greek writers. It is a noun literally meaning “heart knower,” coming from the words kardía, meaning “heart” and ginōskō, signifying to “experientially know.” Thus, God is “the one who knows all the inner workings of every person’s heart, i.e. all their moral preferences (convictions)” (HELPS Word Studies).
 
Peter’s words again reflect those of Paul concerning the reception of the gospel –
 
“But what does it say? ‘The word is near you, in your mouth and in your heart’ (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” Romans 10:8-10
 
It is God who looks upon the heart, knowing whether the word that has been heard truly was accepted or not. Further, it is the heart-knowing God who “bore witness to them.”
 
God was in the room with Peter, evaluating the hearts of those who were listening to his words concerning Jesus. At that time, Peter gave them the gospel concerning Christ’s death, burial, and resurrection –
 
“And we are witnesses of all things which He did both in the land of the Jews and in Jerusalem, whom they killed by hanging on a tree. 40 Him God raised up on the third day, and showed Him openly, 41 not to all the people, but to witnesses chosen before by God, even to us who ate and drank with Him after He arose from the dead.” Acts 10:39-41
 
The burial is implied in the words “arose from the dead.” As such, it is exactly the same gospel message that Paul states in 1 Corinthians 15 –
 
“For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He rose again the third day according to the Scriptures, 5 and that He was seen by [a]Cephas, then by the twelve. 6 After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. 7 After that He was seen by James, then by all the apostles. 8 Then last of all He was seen by me also, as by one born out of due time.” 1 Corinthians 15:3-8
 
With that, Peter then clearly states how God bore them witness, saying, “having given the Holy Spirit.” The Gentiles listening to Peter were given the gospel. They heard, they believed, and they received. This is exactly what Paul says occurs with Gentiles after hearing the exact same gospel now –
 
“In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, 14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Ephesians 1:13, 14
 
With that, Peter states a note to confirm that what was presented to the Gentiles, and how it was received, is exactly the same as to the Jews, he finishes the thought with, “as also us.” It is the exact same idea that Paul says in 1 Corinthians 15 –
 
“For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and His grace toward me was not in vain; but I labored more abundantly than they all, yet not I, but the grace of God which was with me. 11 Therefore, whether it was I or they, so we preach and so you believed.” 1 Corinthians 15:9-11
 
Life application: There is one gospel, not two. The gospel that Peter (and all the apostles) proclaimed is the same gospel that Paul proclaimed. To say otherwise is heretical. Don’t be a heretic. Accept and then go forth proclaiming the one and only gospel of our Lord, Jesus Christ.
 
Lord God, help us to never be lured into heretical doctrines taught by unschooled, perverse, or manipulating people. May we hold fast to what is right and proper, glorifying You through how we conduct our lives in Your presence. And may we be willing to share this good news with all who come our way. To Your glory! Amen.
 

Acts 15:7

Wednesday, 8 March 2023
 
And when there had been much dispute, Peter rose up and said to them: “Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe. Acts 15:7
 
In the previous verse, it noted that the apostles and elders came together for the purpose of resolving the matter concerning what to instruct the Gentiles. With that, Luke records, “And when there had been much dispute.”
 
It is the same word used in verse 15:2, zétésis. It is translated elsewhere as controversy, speculation, and so on. It signifies “a searching.” It is as if there was a formal debate of the matter, and those who were listening were thinking through what was being presented. It is during this course of events that “Peter rose up and said to them...”
 
Rather, as an aorist participle, it rightly reads, “Peter, having risen up, said to them.” One thing follows the other. By rising, it would indicate that he was prepared to speak. Thus, the audience would direct their eyes and attention to him, attending to what he would say.
 
It is of note that these are Peter’s final recorded words in the book of Acts. It is the last time the name “Peter” is used in the book, and it is for the purpose of explaining salvation by grace through faith apart from the Law of Moses. His words will continue through verse 11 and they will refer to this idea of salvation by grace not only for the Gentiles but for the Jews as well. Understanding this, once risen, he began, saying, “Men and brethren.”
 
This is the same formal greeting used quite a few times already in Acts. It indicates that not only are they responsible adults, but they are brethren within the faith. It implies that, as brethren, a right attitude concerning his words should be considered. Next, he continues, saying, “you know that a good while ago.”
 
More appropriately, it reads, “you know that from early days.” In other words, what he will present is a fact that happened early in the establishment of the church. A precedent had been set and it was not to be dismissed or forgotten. It was a lesson that would bear on answering the question that was now being investigated. From there, he continues with, “God chose among us.”
 
The meaning is probably twofold. First, it is the selection of Peter to be the one to verify what God was doing as the church began. He was the main figure to speak to the people and witness the events of Acts 2. When the Samaritans were evangelized in Acts 8, the Spirit did not come upon them until Peter arrived to verify the matter. And then in Acts 10, it was Peter who was called to evangelize those in Caesarea.
 
Second, this selection of Peter to be the one to verify these things was at the mouth of the Lord Jesus –
 
“Jesus answered and said to him, ‘Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. 18 And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. 19 And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.’” Matthew 16:17-19
 
The Lord directed Peter to be the one to validate these things, Peter did validate them, and he is now reminding the church of the things that occurred. With that, he refers to the events of Acts 10, “that by my mouth the Gentiles should hear the word of the gospel and believe.”
 
This was the purpose of Peter’s designation by Jesus. It was to confirm to the church what had been witnessed. When he refers to what occurred in Acts 10, he provides essentially the same formula as stated by Paul in Romans. The Gentiles hear the gospel and then believe. Paul says –
 
“How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? 15 And how shall they preach unless they are sent? As it is written:‘How beautiful are the feet of those who preach the gospel of peace,Who bring glad tidings of good things!’16 But they have not all obeyed the gospel. For Isaiah says, ‘Lord, who has believed our report?’ 17 So then faith comes by hearing, and hearing by the word of God.” Romans 10:14-17
 
As for Peter in Acts, he will continue with his words, reminding them of a simple fact that has somehow escaped them.
 
Life application: Remembering that Paul was a Pharisee, a member of the group who has now been set against Paul in this dispute, it shows how deeply ingrained in us presuppositions and biases can become.
 
Paul had to literally be called out of that by the risen Lord. He was so adamant about law observance that he could not see beyond his own position. Once called, however, he was able to rightly process his calling. It was apart from any merit at all. Grace was bestowed upon him, and he responded accordingly.
 
The Pharisees are now being reminded of this as well. Until this point, they probably looked at Paul as an aberration, but their attitudes, not his, will have to be corrected. And how is that accomplished? It is through the words of Peter who witnessed the events that occurred when he was directed to the house of Cornelius.
 
In other words, it all comes back to the word of the Lord. That word, given to Peter, is now recorded in Scripture. We do not need a visible demonstration of the Spirit coming down upon the Gentiles. We do not need a vision from the Lord calling us to recognize Him and turn from our ways as Paul did.
 
These things are recorded. The precedent has been set, and the confirmation of them has come through Peter who was told that he would be the one to settle them. Even Paul’s ministry was implicitly approved by Peter as is recorded in Galatians 1 –
 
“Then after three years I went up to Jerusalem to see Peter, and remained with him fifteen days. 19 But I saw none of the other apostles except James, the Lord’s brother. 20 (Now concerning the things which I write to you, indeed, before God, I do not lie.)” Galatians 1:18-20
 
These things are now recorded. They are sealed. And they provide our guidance and instruction in the word. If you see someone being bullheaded about their presuppositions and biases, there is no need to ask God to give him a sign. The word has been given. If you see a Muslim that doesn’t know Jesus, there is no need to believe Jesus will pop into his room at night and convert him. The word has been given and it is our job to tell him what it says. Etc.
 
Go to the word! This is what God has provided to us for our understanding of Him and what He expects, for our doctrine, and for our daily conduct. Be sure to go to the word!
 
Lord God, the world – even among Christians – is looking for a show of Your hand in things to direct us. Instead, You have already given us all we need to see that Your hand is in the events around us. The word is given, and it is sufficient. Help us to realize this and to not look to what is hyped up or sensational. May we rely on the precious word that is filled with the knowledge that You are among us. Amen.
 

Acts 15:6

Tuesday, 7 March 2023
 
Now the apostles and elders came together to consider this matter. Acts 15:6
 
In the previous verse, some of the Pharisees rose and stated that it was necessary for the Gentiles to be circumcised and observe the Law of Moses. With this idea put forth, Luke continues with, “Now the apostles and elders.”
 
The words more correctly read, “Now the apostles and the elders.” They are two distinct categories that are being highlighted which are clearly separate offices at this time. Together, they “came together.”
 
Rather, the verb is imperfect and in the passive voice, they “were gathered together.” At someone’s direction or maybe through prayer and the leading of the Spirit, they were gathered together. And this occurrence was “to consider this matter.”
 
More literally it says, “to see about this matter.” They were going to look at it, evaluate it, and then decide what should be done. For those, like Paul, who understood the magnitude of the decision, it would shape the entire future of the church and set off the importance of the cross accordingly.
 
If the challenge by the Pharisees prevailed, the cross would become no more than an added key in the process of opening the door of entry into law observance under Judaism. The shed blood of Jesus Christ would be considered entirely ineffectual for salvation. This is because the Law of Moses had a high priest. It also had sacrifices, including the annual Day of Atonement.
 
If the Law of Moses had to be kept, it means that these Gentiles would be obligated to observe those sacrificial rites, thus placing the blood of bulls and goats over the blood of Christ. Further, it would thoroughly diminish innumerable passages found in their own Scriptures that pointed to God’s saving grace apart from the law.
 
For example, in Numbers 21, this short passage is seen –
 
“Then they journeyed from Mount Hor by the Way of the Red Sea, to go around the land of Edom; and the soul of the people became very discouraged on the way. 5 And the people spoke against God and against Moses: ‘Why have you brought us up out of Egypt to die in the wilderness? For there is no food and no water, and our soul loathes this worthless bread.’ 6 So the Lord sent fiery serpents among the people, and they bit the people; and many of the people of Israel died.
7 Therefore the people came to Moses, and said, ‘We have sinned, for we have spoken against the Lord and against you; pray to the Lord that He take away the serpents from us.’ So Moses prayed for the people.
8 Then the Lord said to Moses, ‘Make a fiery serpent, and set it on a pole; and it shall be that everyone who is bitten, when he looks at it, shall live.’ 9 So Moses made a bronze serpent, and put it on a pole; and so it was, if a serpent had bitten anyone, when he looked at the bronze serpent, he lived.” Numbers 21:4-9
 
This account was partially given to show that faith, apart from the Law of Moses, healed the people. Jesus then spoke of it, equating what occurred to His own work –
 
“And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 15 that whoever believes in Him should not perish but have eternal life. 16 For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.” John 3:14-17
 
Though the book of John was not yet written, the account of Jesus’ words was certainly known. But even if this were not true, the account stood as a witness of God’s acceptance of faith apart from law observance. If the apostles and elders could not see this matter through correctly, the entire point of faith alone in Jesus Christ for forgiveness of sin would be nullified.
 
Life application: We don’t need to read the account any further to know that the right decision will be made concerning the issue at hand. This is because if God is behind the message of Jesus, that message will ultimately prevail. He would not have sent Christ into the world if He knew the offer would not continue to be properly considered.
 
We might say, “But there are Judaizers all over the world today, standing against the truth of the cross and reinserting the law. See, the message has failed.” This is incorrect. Now, with the completion of Scripture, the truth of God in Christ and the fully effectual work of the cross is recorded there. This council in Jerusalem is a part of that body of literature, and it stands as a witness to what God had determined.
 
The fault is not in God, nor is it a lack in the word of God. Rather, the fault is in those who ignore, misunderstand, or purposefully twist the word. God has made proper Christian theology and set doctrine fully obtainable. Now, it is up to each person to consider what the Bible says and to follow it, in context, according to how it is presented.
 
This is our immediate task, our daily task, and our lifelong task. We are to learn this word and then continue to consider it always. Hold fast to the word. It is our personal love letter from the God of the universe to keep us safe and close to Him until the day He brings us to Himself.
 
Glorious Lord God, how precious is Your word. How sacred are its contents. How immutable are the truths it contains. Help us to cherish Your word because it is what tells us about Your love for us in the giving of Jesus. May our hearts be carefully obedient in applying its precepts to our lives for all our days. Amen.

Acts 15:5

Monday, 6 March 2023
 
But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.” Acts 15:5
 
The previous verse had Paul and Barnabas reveal to those gathered in Jerusalem all that God had done through them. This was a ministry that started with evangelizing the Jews. This continued at each city they traveled to, but it eventually went almost solely to the Gentiles, such as was recorded of the evangelism in Antioch of Pisidia –
 
“Then Paul and Barnabas grew bold and said, ‘It was necessary that the word of God should be spoken to you first; but since you reject it, and judge yourselves unworthy of everlasting life, behold, we turn to the Gentiles. 47 For so the Lord has commanded us:“I have set you as a light to the Gentiles,That you should be for salvation to the ends of the earth.”’48 Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed.” Acts 13:46-48
 
In such instances, these Gentiles believed the word they heard without a single note of law observance. In fact, the only substantial mentioning of the law was essentially a note revealing the inadequate nature of the law to perfect anything –
 
“Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; 39 and by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses.” Acts 13:38, 39
 
Despite this, and despite the obvious nature of God’s grace being the reason for sending Jesus Christ, it next says, “But some of the sect of the Pharisees who believed rose up.”
 
A margin note in some texts makes these words a part of the narration of Paul and Barnabas. In other words, it is still them speaking about the events that occurred including the coming of the Judaizers to Antioch which precipitated the journey to Jerusalem. However, it appears more natural that this is not their narration of the past, but a renewed attack against the doctrine of Paul and Barnabas during the gathering.
 
As such, while the assembly was seated, these men rose up to speak. This is what Paul did in Acts 13:16 when he was asked to speak to the synagogue there. These Pharisees have risen up to state their voice. Here, it clearly says that these were believers. They had heard the word of faith and they had received it as such. Despite this, they began by saying, “It is necessary to circumcise them.”
 
If they had stopped with these words and explained them as referring to the circumcision of the flesh according to the instructions given to Abraham, they may have been able to convince the gathering that it was necessary as a sign of that covenant. However, there was already a sign of entrance into the New Covenant, which even the circumcision of Abraham anticipated.
 
Abraham believed and was deemed as righteous (Genesis 15:6). Later, the Lord instructed him and all with him to be circumcised as a sign of the covenant (Genesis 17). But those things, when properly understood, only anticipated the coming of Christ. As such, faith is what saves. After faith comes, the rite of baptism is then administered as an ordinance. It is an outward sign of the inner change that has taken place.
 
Circumcision did not save Abraham and water baptism does not save a believer. But bringing up the circumcision of Abraham may have helped flesh this matter out more fully. That did not happen, but the epistles will more fully explain such things. Despite this, the circumcision of the flesh is not all that is on the mind of these Pharisees. As they next say, “and to command them to keep the law of Moses.”
 
This goes back to the same false doctrine that was introduced in Acts 15:1 –
 
“And certain men came down from Judea and taught the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’”
 
To more fully understand the weight of this teaching, refer to that commentary. In short, these words would heap the entire Law of Moses, with all of its many rules and regulations, directly on the shoulders of the Gentile believers. It would also mean that their conversion, meaning their belief in the gospel message, was insufficient to save them. They were still condemned, and they would have to be brought into the bondage of the law to be free. The thought is contradictory and twisted.
 
This is what Paul wrote about in his letter to those in Galatia –
 
“O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? 2 This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? 3 Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? 4 Have you suffered so many things in vain—if indeed it was in vain?” Galatians 3:1-4
 
If they had received the Spirit after believing, it was a clear indication that God had approved of them, and they were saved. Deal done. Paul and Barnabas have presented their words to the council in Jerusalem, and it is as if what he has conveyed meant nothing at all. To these Judaizers who have arisen, it is as if the work of Jesus Christ that began in them was only partially effective, but they had to continue to work towards their salvation.
 
Life application: The words of the Pharisees do not mean that they were not saved. But it does mean that they have completely misunderstood what happened when they believed the gospel message. God’s grace was poured out on them, but they thought that it was an initial act of grace only. To them, this allowance opened a door that they needed to keep open on their own merits. But this is contrary to the words of the Lord that will be spoken later to John –
 
“I know your works. See, I have set before you an open door, and no one can shut it; for you have a little strength, have kept My word, and have not denied My name.” Revelation 3:8
 
It also is contrary to the words of Jesus during His earthly ministry –
 
“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. 17 For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.18 He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.” John 3:16-18
 
The work of Jesus Christ isn’t merely an initial act of grace but an eternal one. Today, because of the decision of the council in Jerusalem, and also because of the words of the epistles, what the Pharisees have proposed in Acts 15 are heretical and to be condemned by any who teach them. At the time, this was a necessary step for the church to take so that such issues could be completely understood and recorded.
 
Unfortunately, to this day people reinsert the law into their Christian theology. Do not allow this to be imposed upon you! Live in Christ and by the grace of Christ. Trust in His merits. God was fully pleased with the work of Christ, evidenced by the resurrection. Why would you assume that God is any less pleased with you when you have trusted in the work of Christ?
 
Thank You, O God, for the grace of Jesus Christ our Lord. Praise to You forever and ever for what You have done through Him. All glory, power, majesty, and honor to You, O God! Amen.

Acts 15:4

Sunday, 5 March 2023
 
And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them. Acts 15:4
 
In the previous verse, Paul and Barnabas were on their way up to Jerusalem passing through Phoenicia and Samaria describing the conversion of the Gentiles. With that, this verse begins with, “And when they had come to Jerusalem.”
 
Jerusalem is the focal point of the religious life of the church at this point. Those in authority were there and they oversaw the affairs of the church. It is for this reason that the company had been sent to Jerusalem. The matter to be decided was of the utmost importance because it dealt with the very heart of the gospel, which is salvation by grace through faith.
 
If it was determined that the Gentiles had to observe the Law of Moses before being saved, or after being saved in order to continue to be saved, it would essentially mean that Christ’s coming was for naught. It would have been a pointless gesture that changed nothing. As such, they went to Jerusalem to see what the leaders determined, and “they were received by the church and the apostles and the elders.”
 
The sense is that there would have been a meeting of the church body that worshiped in the various individual locations around Jerusalem and maybe even in Judea. Mentioning the apostles would then be those who were designated by the Lord for the apostolic ministry. This would have included Matthias, who was selected by lot in Acts 1. The specific naming of the elders would be those who presided over the individual bodies throughout the area.
 
To get a sense of the gathering, one might think of a corporate board meeting where there are stockholders, the corporate board, and then the heads of the individual offices. These have all come together to determine a matter set forth before them. Once gathered, Paul and Barnabas would then be asked to speak. With this, it next says, “and they reported all things that God had done with them.”
 
Their words would have spoken of their time in Antioch, the words of the Holy Spirit, saying, “Now separate to Me Barnabas and Saul for the workd to which I have called them” (Acts 13:2). The details of their long and productive missionary journey, their time back in Antioch teaching the disciples, and finally the assault by the Judaizers throwing the believers into confusion while they were still in Antioch.
 
It is most likely that at this point that the words of the next verse will come forth. Paul and Barnabas would have spoken of freedom in Christ, the conversion of the Gentiles, the signs and wonders that had come about through their ministry, etc. But for such joyous things and such great freedom, there will always be those who want to steal those things away.
 
Life application: The events taking place in Acts 15 have a great bearing on everything that will follow in the church age. If the determination sided against the stand of Paul and Barnabas, the church would have become a chaotic offshoot of Judaism, like the many sects that were in Israel at the time. It would have been a religion of bondage and legalistic standards heaped on top of the words of Moses, just as all of the other sects had become.
 
But this is not unusual even in today’s world. There are many cults and sects within Christianity that return to Moses in part or (supposedly) in whole. They demand observance of those things Christ came to fulfill. Others make various demands on individual freedoms.
 
For example, some fundamental churches teach that men should not wear beards, as if that has any bearing on a relationship with Christ. Such things only damage the freedom of worship that has been ordained by God through the giving of His Son.
 
Let us hold fast to the words of Scripture, allowing what it does not forbid, and forbidding what it does not allow. Those things on which it is silent are not something God determined we need to fret about. If you are unhappy with the way an individual church meeting gathers, don’t attend there. But if it is not doing anything contrary to Scripture, let them be. Let the word be the rule and guide for what you do, and you will do well.
 
Lord God, may we hold fast to Your word, letting it fill us with right thinking and proper instruction. May we not legalistically add to it, and may we never consider that it gives us license to do that which is wrong. Rather, help us to be steadfast in holding to Your word at all times. To Your glory, we pray this. Amen.