Text: Acts 15:1-18 NRVUE
15 Then certain individuals came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” 2 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 discuss this question with the apostles and the elders. 3 So they were sent on their way by the church, and as they passed through both Phoenicia and Samaria, they reported the conversion of the gentiles and brought great joy to all the brothers and sisters. 4 When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they reported all that God had done with them. 5 But some believers who belonged to the sect of the Pharisees stood up and said, “It is necessary for them to be circumcised and ordered to keep the law of Moses.”
6 The apostles and the elders met together to consider this matter. 7 After there had been much debate, Peter stood up and said to them, “My brothers,[a] you know that in the early days God made a choice among you, that I should be the one through whom the gentiles would hear the message of the good news and become believers. 8 And God, who knows the human heart, testified to them by giving them the Holy Spirit, just as he did to us, 9 and in cleansing their hearts by faith he has made no distinction between them and us. 10 Now, therefore, why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? 11 On the contrary, we believe that we will be saved through the grace of the Lord Jesus, just as they will.”
12 The whole assembly kept silence and listened to Barnabas and Paul as they told of all the signs and wonders that God had done through them among the gentiles. 13 After they finished speaking, James replied, “My brothers,[b] listen to me. 14 Simeon has related how God first looked favorably on the gentiles, to take from among them a people for his name. 15 This agrees with the words of the prophets, as it is written,
16 ‘After this I will return,
and I will rebuild the dwelling of David, which has fallen;
from its ruins I will rebuild it,
and I will set it up,
17 so that all other peoples may seek the Lord—
even all the gentiles over whom my name has been called.
Thus says the Lord, who has been making these things 18 known from long ago.’[c]
Footnotes
a. 15.7 Gk Men, brothers
b. 15.13 Gk Men, brothers
c. 15.18 Other ancient authorities read things. Known to God from of old are all his works.’
Last time on Tales of Faith
Notes
The early church, called 'The Way,' continues to grow. However, as with any group of people, there are some disagreements in how to best be faithful to both their tradition and where the Holy Spirit is leading them. This tension between continuity and change is seen throughout the long history of the church, up to this very day.
The book of Acts chronicles the growth of The Way, as the Apostles follow the Holy Spirit where she leads. Many gentiles have become followers of Jesus, trusting in the resurrection life that his life, death, and resurrection brings. We saw the inclusion of an Ethiopian eunuch last week.
This radical inclusion of the gentiles, as well as the challenges it creates, is seen in the story of the conversion of Cornelius in Acts 10 and 11. Cornelius is a Roman centurion who has become a Proselyte, a convert to the Jewish religion. He has a vision of an angel of God to summon the apostle Peter. Just before the massagers get to Peter, he has his own vision of a heavenly sheet filled with animals. A divine voice tells him to 'take and eat,' but doing so would break Jewish Kosher rules. The voice tells Peter "What God has made clean, you must not call profane." When the messengers come from Cornelius, Peter understands the assignment, and goes with them. Even though it is against the Jewish tradition, Peter enters Cornelius' house, preaches to his household, and they all receive the Holy Spirit.
Paul, who had formerly been a persecutor of The Way, has now become an apostle after a vision of the risen Jesus. He and Barnabas were commissioned by the church in Antioch to proclaim the gospel throughout the Roman Empire. The Holy Spirit directs them to various cities where they proclaim the good news of Jesus, starting in the local Jewish Synagogue. The Jewish response, however, is increasingly hostile, and they are starting to focus more on the Gentiles.
The 'flashpoint' of this conflict is over male circumcision. This 'Sign of the Covenant' goes all the way back to the time of Abraham, and has been passed on from generation to generation of the Hebrew people. It remains a clear and undeniable sign of inclusion in this covenant people.
For Gentile believers, circumcision is a tough sell. There is the obvious pain and humiliation involved, which could easily deter any would-be converts. But for those in the Roman world, the stakes are even higher. Many aspects of Roman social cultural life were spent in the nude, for instance all athletics and participation in Roman baths. For these men, circumcision would lead to awkward conversations or outright ostracization from their communities. It seems that many of the early converts were merchants for whom these social connections were very important. There are even historical documents that suggest that some later sought to reverse the procedure (a possible but painful process). The introduction of circumcision also presented a bit of a PR problem as gentile believers are informed of an apparent prerequisite to believing in Jesus that was never mentioned by those like Paul or Peter (a hell of a fine print surprise).
Perhaps a subtext to this issue of circumcision is that it is only a sign that can be adopted by half of believers. As The Way grows as an egalitarian movement that welcomes and even celebrates the gifts and leadership of women, perhaps they are also concerned how this sign could reintroduce patriarchal norms (which ultimately did win out over time).
The apostles gather in Jerusalem to consider where the Holy Spirit is leading them, and how to address this growing rift within the growing assembly of believers.
Questions
What are those things that must continue, what are the things that need to change?
What are some of the 'flashpoints' that have divided the church, are currently causing division, and will cause divisions in the future?
How can this story inform our current differences of theology and practice?
Liturgy
Call to Worship
Leader: After this I will return, and I will rebuild the dwelling of David, which has fallen;
People: from its ruins I will rebuild it, and I will set it up,
Leader: so that all other peoples may seek the Lord-
People: even all the Gentiles over whom my name has been called.
Leader: Thus says the Lord,
People: who has been making these things known from long ago. Amen.
Prayer of Confession (Unison)
God of grace, you have saved us through faith in Jesus the Christ. Our ancestors were not able to bear the yoke of your righteousness, and neither can we; yet in Christ you give us another yoke that is easy and lite. We admit that we struggle between Law and Grace, between an earned salvation and one freely given. We set standards and rules that you did not, and expect others to bear the heavy burdens that we ourselves are not willing to bear. Help us to receive and extend the grace that you have freely given to us, while we also receive and extend your call to lives of righteousness. Amen.
*Assurance of Pardon (Romans 3:21-22)
Leader: But now, irrespective of the law, the righteousness of God has been disclosed, and is attested by the law and the prophets, the righteousness of God through faith in Jesus Christ for all who believe. Friends, believe the good news of the gospel, in Jesus the Christ we are forgiven!
People: Thanks be to God!