Via Emmaus on the Road: Acts 15 (Plus a Church Polity Bonus)

Further Resources

Acts 15 (ESV)

The Jerusalem Council

15 But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question. So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers. When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them. But some believers who belonged to the party of the Pharisees rose up and said, “It is necessary to circumcise them and to order them to keep the law of Moses.”

The apostles and the elders were gathered together to consider this matter. And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, and he made no distinction between us and them, having cleansed their hearts by faith. 10 Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear? 11 But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

12 And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles. 13 After they finished speaking, James replied, “Brothers, listen to me. 14 Simeon has related how God first visited the Gentiles, to take from them a people for his name. 15 And with this the words of the prophets agree, just as it is written,

16  “ ‘After this I will return,

and I will rebuild the tent of David that has fallen;

I will rebuild its ruins,

and I will restore it,

17  that the remnant of mankind may seek the Lord,

and all the Gentiles who are called by my name,

says the Lord, who makes these things 18 known from of old.’ [Acts 9:11–12]

19 Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 20 but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. 21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”

The Council’s Letter to Gentile Believers

22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers, 23 with the following letter: “The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings. 24 Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions, 25 it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. 28 For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: 29 that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.”

30 So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. 31 And when they had read it, they rejoiced because of its encouragement. 32 And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words. 33 And after they had spent some time, they were sent off in peace by the brothers to those who had sent them. 35 But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also.

Paul and Barnabas Separate

36 And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.” 37 Now Barnabas wanted to take with them John called Mark. 38 But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work. 39 And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, 40 but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. 41 And he went through Syria and Cilicia, strengthening the churches.

Soli Deo Gloria!

We Don’t Like Theology, Do We? Three Reflections from the 2021 Southern Baptist Convention

2021 Nashville-1500 x 500-Final BWe destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, being ready to punish every disobedience, when your obedience is complete.
— 2 Corinthians 10:5–6 —

It has been six years since I attended a Southern Baptist Convention, and seven since I wrote about it. But re-reading my reflections on the 2014 convention, I can only begin to describe the difference between those comparatively halcyon conventions and this one. While some reports may focus on the unifying leadership, the conventional conservatism, or the most diverse convention stage to date, as a pastor and theologian I find a host of reasons for concern. These concerns swirl around the refusal to engage theology for the sake of the gospel and the church. To be brief (and Baptist), let me make three points. Continue reading

Eight Principles for Holding the Truth in Love

hands.jpegAt the end of 2 Peter 3:18 Peter prays that the church might grow in grace and knowledge. Truly, when that happens Christians not only learn truths about God, they come to know God and share his character through studied communion with him. Likewise, in becoming like our heavenly Father we learn what is most important to God, and how, in our fallen world, can and should give grace to people who do not perceive as we do (rightly or wrongly) what is most important.

Extending grace to others has application in all areas of life, including theology. Yet, too often in an attempt to give grace to others, well-meaning (and well-deceived) Christians can compromise the truth. Therefore, learning to contend for the faith while growing in the fruit of the Spirit can be a difficult. Yet, nothing is more important than knowing how to hold the sound doctrines God has given to us.

lutzer

On this subject, how to hold the truth in love, there are very few books. Albert Mohler’s article on Theological Triage is instrumental here, but for books, the list is short. One book that should be included, however, is Erwin Lutzer’s The Doctrines that Divide: A Fresh Look at the Historic Doctrines that Separate Christians. In this book published in 1998, Lutzer considers nine different theological debates. They include

  • Is Christ Truly God?
  • Is Christ Truly Man?
  • Was Mary the Mother of God?
  • Was Peter the First Pope?
  • Justification: By Faith, Sacraments, or Both?
  • Why Can’t We Agree about the Lord’s Supper?
  • Why Can’t We Agree about Baptism?
  • Predestination or Free Will?
  • Can a Saved Person Ever Be Lost?

With pastoral wisdom, Lutzer explains various angles to the subject and argues with great winsomeness for his own position. In fact, showing the complexity of the predestination and free will question, he spends four chapters, considering differences that arose at different points in church history. Continue reading

Theological Triage (pt. 3): Love Covers a Multitude of Differences

loveToday, we finish our three-part series on “theological triage.”

In part 1, I suggested genuine Christians stand united in mere Christianity against those who deny the Trinity, the deity of Christ, and justification by faith. At the same time, I explained in part 2 how churches and individuals must pursue unity in the gospel, even when we differ on matters of church government, church ordinances, or charismatic gifts. This gospel unity that overlooks ecclesial differences does not deny the importance of these secondary matters, but it keeps in mind that some doctrines are more essential than others. Some doctrines separate Christians from non-Christians (first-level), some separate genuine believers into different congregations (second-level), and others remain points of disagreement even in the same local church (third-level). This tripartite division has been labeled “theological triage,” and it is this third section we consider today.

The Doctrinal Core

Members of any orthodox church must share the core convictions delineated in the first level (e.g., the Trinity, the Incarnation, the resurrection of Christ, salvation by grace alone, and so on). Likewise, every church must also come to biblical conviction about baptism, the Lord’s Supper, church polity, etc. In most churches, these doctrines (first and second level) are found in their statement of faith.

The practical function of such a confession (or statement of faith) is that when the church gathers there is no need to debate why the Bible is central, why men lead, and why babies are not “baptized.” The confession functions as a general consensus—a doctrinal core if you will—of what the church believes the Bible to teach about the most important tenets of the faith. Still under the banner of a church’s confession (which derive it’s ministerial authority from the Scriptures themselves), there are other doctrines that are not defined. Wisely, confessional statements are abbreviated statements of faith that do not attend to every doctrine. Accordingly, there are other views, beliefs, or questions that members may hold differently.

Some of these doctrines include the doctrines of grace, the way spiritual gifts continue in the church today, and the timing of the millennium. The point of this post is not to address these doctrines, nor to suggest what to include or exclude in the confession. The point to be made here concerns how to handle these third-level doctrinal disagreements in the local church. Continue reading

Theological Triage (pt. 2): Unity in the Gospel, Separation in the Church

t4gOn Monday, I considered the idea of theological triage—the process of holding different Christian beliefs at different levels of importance—and how the first level differentiates “mere Christianity” from errant cults and false religions. Today I will continue to consider theological triage as it relates to second-level Christian beliefs, those doctrines on which gospel-believing churches agree to disagree.

Recognizing and Affirming Historical and Doctrinal Differences Increases Unity

Within orthodox Christianity, second level doctrines separate genuine believers. Points of division at this level include baptism (What does it signify and who is the proper candidate?), the Lord’s Supper (What do the elements represent?), and the use of spiritual gifts (Do tongues continue today?)—to name a few prominent ones. How such doctrines are espoused and questions are answered causes the need for different assemblies of worship. Historically, it has often been disagreement on one of these issues that have separated (or created) different churches (or denominations).

For Baptists, our pedigree originates about 400 years ago, when a growing number of Protestants began to realize from Scripture that baptism by immersion was the proper mode for professing believers. Stepping away from state churches, local Baptist congregation were free and responsible to God for their actions, and on their biblical conviction they recovered the practice of believer’s baptism. Because of its historical roots, Baptist churches share much with other evangelical denominations (e.g., all the matters agreed upon in the first level), but there are enough distinctives that make it impossible for Baptists to congregate with paedobaptists. Continue reading