What is the significance of the jerusalem conference
Dunn, James D. The Epistle to the Galatians. Peabody, MA: Hendrickson, Ehrensperger, Kathy. London: Bloomsbury, Fitzmyer, Joseph A. New York: Doubleday, Hagner, Donald A. Grand Rapids: Baker Academic, Johnson, Luke Timothy. Johnson, Luke. The Acts of the Apostles. Collegeville, MN: Liturgical Press, Illinois: InterVarsity Press, Keener, Craig S. Ladd, George E. Chicago: Moody Press, Martin, Francis ed. Witherington, Ben. History, Literature, and Society in the Book of Acts.
Cambridge: Cambridge University Press, Kesich Veselin. Mahan, Michael. Peppard, Michael. Drawing ethical principles from the process of the Jerusalem council: a new approach to Acts Tyndale Bulletin, 61 no 2 : Savelle, Charles H. Story, Lyle. Related Papers. By David B Woods. By Cornelis Bennema. By Timothy Gervais. By Mark Burgess. By Philip Du Toit. Download pdf. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link.
Need an account? These Jewish audiences were taught that Jesus of Nazareth was the true Messiah, was crucified for the sins of the world, and had been resurrected see Acts —36; — The precise teachings of these early missionaries about the law of Moses, however, are not as clear. What is clear is that they stirred up controversy. Here the Apostle Peter is shown preaching to Cornelius and his family. Cornelius' conversion was the first time in the early Church that an individual who was not already keeping the law of Moses was allowed to be baptized.
On one occasion after the resurrection of the Savior, the chief Apostle Peter was visiting his friend Simon in the coastal city of Joppa. This experience was repeated three times. But before his arrival at the coastal city of Caesarea, the true meaning of his dream—that it was about people, not animals—was revealed to Peter. The Lord had previously sent an angel to Cornelius, preparing him to receive the good news from Peter see Acts —8, 30— After listening to Peter, many of the Gentiles who were present were filled with the Holy Ghost see Acts — The conversion of Cornelius is extremely important.
While Paul and Barnabas were in Asia Minor on their first mission, they experienced some success among groups of non-Jews see Acts , 42, 48; , 21— In about AD 49 or 50, Paul and Barnabas traveled from Antioch to Jerusalem to meet with other leaders of the Church concerning whether Gentile converts should be compelled to keep the law of Moses.
Paul brought with him a new Gentile convert by the name of Titus, who had joined the Church but had not undergone circumcision Galatians —3. Titus seems to have been brought along to encourage the leaders of the Church to make a firm decision on the matter: here was an uncircumcised Gentile Christian—how would Peter and the Jewish Christians in Jerusalem respond toward him? Paul and Barnabas were the first to speak, and they shared with the audience the success they had experienced among the Gentiles during their mission see Acts In his letter to the Galatians, Paul indicated that the Church leaders in attendance at this meeting recognized the inspiration of his mission to the Gentiles see Galatians The leaders at the council discussed the issue with no immediate resolution see Acts —7.
The final speaker at the meeting was James, the brother of Jesus. Thus, following the testimonies of Paul, Barnabas, Peter, and James, the stage was set for the important verdict. After the leaders had discussed their views on the matter, James announced the decision of the council.
In addition, James was the leader of the Jerusalem branch, many of whom seem to have been in attendance see Acts , Therefore, James was the logical choice to deliver the decision of the council. It is likely that the Jewish Christians would be more willing to accept whatever verdict was given if it came from their own respected leader. This first expression may have initially sounded like a complete victory for the Gentile Christians—freedom from all the requirements of the law of Moses.
These rules are not just random moral obligations—they are all regulations from the law of Moses. It is used in the Septuagint—or Greek version—of Leviticus —18 to describe various types of prohibited sexual unions.
Both Paul and Barnabas had already been active in gathering assistance for those in need at Jerusalem see Acts — Thus, while Gentile Christians were not forced to submit to circumcision, they were expected to keep four regulations from the law of Moses.
This is important because it is sometimes thought that the law of Moses was completely rescinded, but such is not the case. The Gentile Christians, on the other hand, desired complete freedom from Mosaic regulations, especially circumcision. The leaders settled upon an inspired solution which, they hoped, would appease both sides. The limited scope of this concession, however, is sometimes overlooked. While Gentile converts would not be required to undergo circumcision or keep all aspects of the Mosaic law, it is important to note that the council made no declaration concerning whether or not Jewish Christians needed to continue keeping the law of Moses.
This compromise permitted the Jewish Church members to maintain their previous practice of following the Mosaic regulations if they desired. Since Peter knew that the law of Moses was not necessary for salvation—for either Jew or Gentile—why did the Church leaders not come down more firmly on this important issue? Why did they not simply declare the truth and let the consequences follow? The Bible states, "Now certain men who had come down from Judea to Antioch were teaching the brethren, saying, 'Unless you are circumcised after the custom of Moses, you cannot be saved'" Acts , HBFV throughout.
The debate regarding this contentious issue, which involved Paul, Barnabas and Pharisees from Judea, became so hot that the church sent the two apostles, along with others, to Jerusalem Acts in order to resolve the issue in consultation with the original apostles and church members. It is important to note that the issue which caused the gathering to be convened centered strictly around circumcision and its role in salvation, and NOT whether the entirety of God's Old Testament laws were binding or not on gentiles.
It concerned how people were accepted by God known as justification. Jews in general, especially the zealous Pharisees from Jerusalem, looked upon circumcision as what brought them into a relationship with God.
For the Jew this rite was the equivalent of a Christian baptism. At the conference, Peter testifies that God has given uncircumcised but repentant gentiles the Holy Spirit which makes them a Christian.
The Apostles Paul and Barnabas also report before brethren in Jerusalem how the Eternal wrought many miracles through them as they preached the gospel to those who were not Jewish Acts The evidence presented supports Peter's conclusion that it makes no sense, and in fact adds an unnecessary burden, to require already converted gentiles let alone those seeking to have a relationship with God to become circumcised. And God, Who knows the heart, bore witness to them gentiles - verse 7 by giving them the Holy Spirit, even as He did to us.
Now therefore, why do you the Pharisees and those who believed circumcision was required in order to receive salvation tempt God by putting a yoke upon the necks of the disciples, which neither our fathers nor we were able to bear? The "yoke" Peter discusses in verse 10, from its immediate context, is not the content of God's law but the FALSE approach that had grown up in Jewish especially Pharisaical tradition regarding how a person was justified and saved.
The church realized that it was too big of a decision for them to make. It had to come from the top, from the apostles in Jerusalem. They sent Paul and Barnabas, along with some other believers, to Jerusalem to see the apostles and elders about this question.
What Happened at the Meeting Although the actual mechanics of who met where are unclear, we do know that the apostles and the elders met to consider this question.
According to Acts, the church and its leaders, the apostles and elders, welcomed them. Paul is going to have a totally different take on this. Peter Speaks Eventually, Peter stood up and addressed the assembly, sharing the Cornelius story one more time. He reminded them of how the Gentiles were suddenly all filled with the Holy Spirit.
Just like the disciples had been. If God brought all this to pass of his own volition, why would they want to test God?
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