Great Chapters of the Bible
Acts 15

A Sermon by Dr. Neil Chadwick

Someone may question the inclusion of this chapter on our "Great Chapters" list because it both begins and ends with conflict. In fact, there are many people who would be discouraged to discover that a church filled with Christians could contain such open conflicts. After all, Christians love one another, and their gatherings are always characterized by love and unity, joy and peace between brethren and sistren! Arguing in church? No way! Fights between mature, Christian leaders? Never! Unfortunately, such naiveté and idealistic notions often cause more difficulties - as I have said before, the problem in the church is not that we have problems in the church, but denying that we have problems in the church keeps us from resolving the problems in the church - that's the problem. Actually, if the story of the New Testament church had been written without any mention of internal conflict, we might conclude that the account was devoid of divine inspiration. Why? Because it is very human to want to show the good side and hide the bad. Isn't that why we work so hard to stuff our clutter into a closet before company comes for dinner? One of the unfortunate outcomes when parents refuse to argue in front of their kids is that their kids grow up with the notion that people who love each other never disagree or argue with each other. Consequently, children never see how such differences and arguments are resolved, and they lose out on the possible training such experiences could provide. Please understand, we're in no way condoning the yelling, name-calling, and put-downs, which have become all too common between parents in some marital fights. If parents are going to act like kids, then they shouldn't do it in front of the kids. But if parents are able to acknowledge their different opinions and resolve their problems in a wholesome way, the children can be advantaged. It's the same for the church. Again, what is remarkable about New Testament writers is that they tell the whole story, describing the disunity as well as the unity, the camaraderie as well as the combat. A quick look at these two examples of conflict gives us one example of groups in conflict, and another of individuals and their differences. As for the latter, Paul and Barnabas, who had worked very closely with each other, sharply disagreed about whether or not to take John Mark on their second missionary journey. Barnabas, the "encourager," wanted to give his nephew another chance; Paul didn't want to take a quitter. By the way, there's little doubt in my mind that Barnabas was on the right side in this dispute. Paul later recognized Mark's value (II Timothy 4:11), and we now know that this is the same Mark who gave us the first written record of the life and teachings of Jesus, a large portion of which was later incorporated into both Matthew's and Luke's Gospels. Because God has a way of always bringing fruit out of our failures, and blessings out of our bunglings, some would suggest that this conflict between the two apostles was a good thing because the separation of Paul and Barnabas resulted in there being two missionary ventures instead of one. Paul and Silas went one way, and Barnabas and Mark went another. However, just because a story of conflict and separation is reported in the pages of Scripture, it doesn't necessarily mean that what took place was according to God's will. If you remember, it was the Holy Spirit who called and sent out Paul and Barnabas (Acts 13:2). At the end of our chapter 15 it merely states that "Barnabas took Mark . . . but Paul chose Silas." God still blessed, but who knows what might have been if it had been God doing the choosing rather than Barnabas and Paul. But the more significant church conflict was the one which occupies most of this 15th chapter of Acts, and is described as a "sharp dispute and debate," or to say it in the words of one commentator, this was "no puny controversy and discussion." Let's take a quick look at the background of this controversy. This segment of Luke's history begins with chapter 13 when Barnabas and Paul were sent out from the Antioch church as missionaries. Actually, there were three who began this trip. However, John Mark, Barnabas' nephew who went along as an assistant, only stayed with the team as far as Cyprus. It was there where the team met up with a sorcerer named Elymas, and perhaps this confrontation with such blatant evil caused John Mark to want return home to Jerusalem. However, Paul and Barnabas continued, and the remaining part of chapter 13 contains a sample sermon of Paul given in the synagogue. The core message in that sermon can be found in verses 38 & 39: "Therefore, my brothers, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. Through him everyone who believes is justified from everything you could not be justified from by the Law of Moses." When the leaders of the Jewish synagogue opposed this message (apparently out of jealousy), the apostles turned to the Gentiles, quoting from the prophet Isaiah, "I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth." (v. 47) This was a major turning point in the history of early Christianity, and the beginning point for one of its first, great controversies. If in Acts 13 we have an example of one of Paul's sermons to the Jews, in chapter 14 there's a sampling from a sermon to the Gentiles. This second sermon was delivered in Timothy's hometown of Lystra, the same town where Paul would be stoned and left for dead, and further showed the progress of the Gospel now being taken to the Gentiles. Clearly this violent opposition was instigated by Jews who saw this message of the Gospel as a threat to their beliefs and customs. In the next town, Derbe, there were significant results from Paul's preaching and a church was established there. Paul and Barnabas began their trip home, and on the way established churches where they had previously ministered, appointing elders for each group. Back home, Paul and Barnabas evidently resumed their former ministries in the Antioch church, and it was there that the controversy concerning circumcision erupted. The match that lit this fuse was a group of teachers who represented themselves as having come from the mother church in Jerusalem. Right away it was obvious that their teaching was in opposition to what Paul and the other resident teachers had been teaching, and thus the conflict. Before getting into the substance of this dispute, let's quickly review a few valid principles for dealing with doctrinal differences. 1. Check the credentials. By sending a delegation to Jerusalem, they were checking out the sources and showing a proper relationship with the leadership there. Before the Antioch church leaders would accept the pronouncement made by the traveling teachers, they wanted to be sure it was authorized by the elders in Jerusalem (vs. 2,24). 2. Discuss the issue openly. When the Antioch church representatives arrived in Jerusalem, they talked it over with leaders who carefully listened to what the spokesmen on both sides had to say. This may sound elementary, but it is amazing how many conflicts are left unresolved simply because of poor listening. 3. Compare the teaching with the Bible. There was an evaluation by James of the matter in light of Scripture (v. 15 from Amos 9:11,12). 4. Seek the Spirit's direction. The decision was made in partnership with the Holy Spirit. "It seemed good to the Holy Spirit and to us." (v. 28) 5. Bring it to a conclusion. In this case, a compromise (v. 20) was reached. This of course will bother some people who seem to believe that all compromise is sinful. In this case, while the Jerusalem elders agreed with Paul that the burden of the law ought not be placed on the Gentiles, Paul apparently conceded that it was a good idea to note the importance of abstaining "from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality." But care should be taken to notice that these were not laid down as requirements of salvation, as was suggested by the teachers who had gone to Antioch. (v. 1 - "Unless you are circumcised, according to the custom taught by Moses, you cannot be saved." Also, v. 5) 6. Communicate the outcome. The answer that was to be sent to the believers in Antioch would be conveyed by dedicated, respected messengers (v. 25). 7. Allow for a confirmation by the people. A confirmation that the outcome was according to the will of God was that when the Christians in Antioch received the decision, they "were glad for its encouraging message" (v. 31, 32). But there's another question which should be asked whenever a difference of opinion arises, "Is it worth fighting for?" Without at doubt, with regard to the controversy of Acts 15, the answer is "yes." Something very important was at stake having to do with the basic understanding about how one attains salvation. That's the reason we have chosen for our memory verse, "We believe it is through the grace of our Lord Jesus that we are saved." (Acts 15:11) To be forgiven of our sins and to be saved from eternal death, nothing more is needed than the willing acceptance, by faith, of the free gift of God's grace. The importance of Acts 15 is that even though this doctrine of circumcision was being promoted by teachers who were also believers (v. 5), it was in clear opposition to the True Gospel, and so was soundly refuted. This, and the account of Paul confronting Peter in Galatians 2, demonstrates that at times it is necessary to stand up against false teachings, for as it says in Proverbs 13:5, "A righteous man hates falsehood." There is a False Gospel ("another Gospel" - II Corinthians 11:4; Galatians 1:6), and a True Gospel. Notice how they differ: The False Gospel requires circumcision which is merely an external sign; The True Gospel promotes conversion through purification of hearts by faith. The False Gospel is regressive, separating us from God; The True Gospel is progressive, moving us toward God. The False Gospel discriminates between Jew and Gentile; The True Gospel assures everyone of acceptance. The False Gospel is burdensome; The True Gospel is liberating. The False Gospel deals with religious ritual; The True Gospel deals with relationship, There is a very stark contrast between the teaching of the Judaizers (the False Gospel) and that of the Apostles. The False Gospel: put on the necks of the disciples a yoke which was hard to bear (v. 10); made it "difficult" for the disciples (v. 19); disturbed and troubled their minds (v. 24); and was a "burden" (v. 28). On the other hand, the teaching of the Apostles, The True Gospel: made all the brothers very glad (v. 3); was accompanied by "miraculous signs and wonders" (v. 12); and caused the people to be glad when they received the encouraging message (v. 31). The simple question for us would appear to be a "no brainer" - which Gospel will we accept? Unfortunately, it's not as easy as some might think, for the tendency of the False Gospel to add requirements is still very much with us today. Along with the crowd after Peter's first sermon, we want to know, "What shall we do?" (Acts 2:37). The Philippian jailer asked the same question, "What shall I do to be saved? (Acts 16:30) The answer of the False Gospel was, "Be circumcised." Paul spoke the True Gospel when he said, "Believe on the Lord Jesus Christ." Today the False Gospel has a different answer - "Be religious, feed the hungry, go to church, read your Bible, take Communion, be baptized." And even though these are all good things, they merely echo the same False Gospel taught by the Pharisees of Acts 15, if they are itemizing what must be done to be saved. However, the answer of the True Gospel has never changed - accept God's gift of salvation by faith, the rest will follow. There will be: desire and power for moral living; motivation and ability to do good deeds; devotion and freedom to participate in meaningful religious observances. The circumcision controversy of Acts 15 may have been settled for the first century church, but it has returned in every generation in other forms. Even today the tendency to add requirements for salvation must be resisted. It is only human to turn religion into something we do, rather than merely accept what God has done through Jesus. Religious rules and regulations will always destroy the relationship we have with God - they give opportunity for boasting, and open the door for religious leaders to have power over their followers. We will resist such tendencies, and say with Peter, "We believe it is through the grace of our Lord Jesus that we are saved." (Acts 15:11) - - Return to Top of this Page - Email a Link to this Page - Go To Next Sermon by Dr. Neil Chadwick - Back To Sermons Page or to the Sermons Alphabetical List - - Download This Sermon This Page's Title Is: Your Name Is: Your Email Address Is: Your State and Country: Please identify your vocation: Senior Pastor. Associate Pastor. Youth Pastor. Lay Minister. Church Member. Which section of this site would you most likely return to? 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