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Well, please turn with me in 
your Bibles to Acts chapter 15. Acts chapter 15, we have, as 
I said, been considering the council at Jerusalem. And essentially, 
they met together to deal with the situation called Judaizing. Men in Antioch, as well as men 
in Jerusalem, taught that it was necessary for the Gentiles 
not only to believe the gospel, but also to be circumcised and 
then submit to the other ceremonies of the law of Moses. So the council 
meets to deliberate, James then gives recommendations, and then 
we'll notice this morning what they do in terms of those recommendations. So I'll read beginning in verse 
22 at Acts 15. Then it pleased the apostles 
and elders with the whole church to send chosen men of their own 
company to Antioch with Paul and Barnabas, namely Judas, who 
was also named Barsabbas, and Silas, leading men among the 
brethren. They wrote this letter by them, 
the apostles, the elders, and the brethren, to the brethren 
who are of the Gentiles in Antioch, Syria, and Cilicia. Greetings. Since we have heard that some 
who went out from us have troubled you with words, unsettling your 
souls, saying, you must be circumcised and keep the law, to whom we 
gave no such commandment, it seemed good to us, being assembled 
with one accord, to send chosen men to you, with our beloved 
Barnabas and Paul, men who have risked their lives for the name 
of our Lord Jesus Christ. We have, therefore, sent Judas 
and Silas, who will also report the same things by word of mouth. 
For it seemed good to the Holy Spirit, and to us, to lay upon 
you no greater burden than these necessary things, that you abstain 
from things offered to idols, from blood, from things strangled, 
and from sexual immorality. If you keep yourselves from these, 
you will do well. Farewell. So when they were sent 
off, they came to Antioch, and when they had gathered the multitude 
together, they delivered the letter. When they had read it, 
they rejoiced over its encouragement. Now Judas and Silas, themselves 
being prophets also, exhorted and strengthened the brethren 
with many words. And after they had stayed there for a time, 
they were sent back with greetings from the brethren to the apostles. 
However, it seemed good to Silas to remain there. Paul and Barnabas 
also remained in Antioch, teaching and preaching the word of the 
Lord with many others also. Then after some days, Paul said 
to Barnabas, let us now go back and visit our brethren in every 
city where we have preached the word of the Lord and see how 
they are doing. Now Barnabas was determined to 
take with them John called Mark, but Paul insisted that they should 
not take with them the one who had departed from them in Pamphylia 
and had not gone with them to the work. Then the contention 
became so sharp that they parted from one another. And so Barnabas 
took Mark and sailed to Cyprus, but Paul chose Silas and departed, 
being commended by the brethren to the grace of God. And he went 
through Syria and Cilicia, strengthening the churches. Amen. Well, let 
us pray. Father, thank you for the word 
of God. Thank you for this book of the Acts of the Apostles, 
which is really a book concerning the acts of the risen Lord Jesus 
Christ. We know that Luke tells us that he wrote that first book, 
the gospel, to tell us what Jesus began to do. And the book of 
Acts continues with what Jesus does now. And we rejoice in the 
goodness of our blessed Savior at the right hand of God most 
high. We thank you for the salvation of sinners. We thank you for 
the planting of local churches. We thank you that the gospel 
is going forward and that men from every place in the world 
are being exposed to the truth as it is in Christ. We ask that 
you would bless our time now as we consider this continue 
or this council at Jerusalem. And Father, to that end, fill 
us with your Holy Spirit. Again, forgive us for all of 
our sins and unrighteousness. And we pray through Jesus Christ 
our Lord. Amen. Well, with reference to this 
council at Jerusalem, I think we see the church doing what 
she is supposed to be doing. She is supposed to take to heart 
those various matters concerning theology and the way of salvation. They deliberate, they dispute, 
they ultimately go to Scripture, and then, as I said, James gives 
specific recommendations on how they ought to proceed. So, initially, 
the very reason, the reason for the convening of the council 
was to deal with the matter of soteriology, salvation. How are 
Gentiles saved? The Judaizers said, faith in 
Christ and circumcision. Well, they silenced that through 
the deliberations, and then James gives this counsel. Notice in 
verse 19, Therefore I judge that we should not trouble those from 
among the Gentiles who are turning to God, but that we write to 
them to abstain from things polluted by idols, from sexual immorality, 
from things strangled, and from blood. For Moses has had throughout 
many generations, those who preach him in every city being read 
in the synagogues every Sabbath. So those recommendations are 
met with approval on the part of the church, the elders and 
the apostles. And so then they draft up this 
letter. So we'll look first at the preparation of the letter 
to the churches in verses 22 to 29. And then secondly, the 
delivery of the letter to the churches in verses 30 to 35. 
So notice in the first place, the action of the council. They 
send men. They send men, not only along 
with, not only Paul and Barnabas back to Antioch, but they send 
two of their men. They send this man, Judas Barsabbas. This is the only place that he's 
ever mentioned in scripture. But as well, they send this man, 
Silas. Silas is also known as Silvanus. When you read the epistles of 
the Apostle Paul and he refers to this man Silvanus, it's another 
form of his name. So Silas was a particular fellow. He was a Roman citizen. He accompanied 
Paul on the second missionary journey, and he was foundational 
along with Paul in the founding of the churches in Philippi, 
Thessalonica, and Corinth. And so the council says, we're 
going to send Paul and Barnabas back to Antioch, but we also 
want to send our two men, not so they can check up on them, 
but to show that familiarity and that solidarity between the 
church in Jerusalem and the churches in Antioch, Syria, and Cilicia. And then they draft this letter 
to the churches in order to instruct them and inform them to reveal 
their findings with reference to the council. Again, this is 
something important. Churches don't exist as islands 
unto themselves. They have connection. They have 
accountability. They have, again, solidarity 
with other churches. And if something happens in a 
church that sort of plagues or threatens the safety and security 
of many churches, then it is imperative that we communicate 
that to others so that they will be on guard. And that is the 
essence of this letter to the particular churches that are 
involved. Notice, with reference to verse 23, this letter. It says, they wrote this letter 
by them, the apostles, the elders, and the brethren. And then notice, 
to the brethren who are of the Gentiles. That very statement 
goes a long way to show the maturity of the church in Jerusalem and 
the results of this council. The Gentiles are not second-class 
citizens. The Gentiles aren't second-tier 
believers. The Gentiles are fellow brethren. This is the whole point of Paul's 
letter, at least in chapter 2, to the Ephesians. He takes great 
pains to show that there's not two peoples of God. It's not 
the case that the Jews have a place and the Gentiles have a place, 
but together they are one new man in Christ Jesus. The former 
sort of distinction has been broken down, and you see that 
in the address of this letter. The apostles, the elders, and 
the brethren, to the brethren who are of the Gentiles in Antioch, 
Syria, and Cilicia. Now, Antioch was a city in Syria. So why do they mention the provinces 
of Syria and Cilicia? because they're smart and they 
understand that heresy is sort of like gangrene. It doesn't 
just stay in one place, it spreads, it affects others, and therefore 
they want not only the church in Antioch, who sort of brought 
this issue to the church in Jerusalem, but they want all the churches 
in Syria, they want all the churches in Cilicia to be on their guard, 
because these Judaizers aren't going to be done. They're not 
going to say, well, the council has spoken, we have been deemed 
wrong or incorrect in our theology, so therefore we'll repent, we'll 
forsake our sin, and we'll be faithful believers. That's not 
what they do. Typically, when the enemies of Christ are admonished, 
they don't just quietly slink off into the darkness. They double 
down. They get more vociferous, they 
get more earnest. And that's why, as we read through 
the New Testament epistles, it's not the case that there's no 
mention ever of heretics. There's always mention of heretics. 
Wherever the true work of God is, you will find Satan's counterfeits. And so they want to warn and 
alert the churches of Jesus Christ that Gentiles are fellow brothers 
along with Jews, and that our solidarity comes not by ethnicity, 
but ultimately by grace through faith in Christ Jesus our Lord. Now note the decree of the council 
in verses 23 to 29. I wanna make five observations 
here. In the first place, notice the 
effects of heresy. Verse 24, they write, since we 
have heard that some who went out from us have troubled you 
with words, unsettling your soul saying, you must be circumcised 
and keep the law to whom we gave no such commandment. The council 
recognizes that the troublers went out from us. Remember in 
Antioch, certain men came from Judea to the church in Antioch 
in Syria, and they taught that you must also be circumcised 
in order to be saved. And so what they acknowledge 
is that these men did come from us, but they're quick to qualify 
that we didn't send them. We didn't authorize this. We 
weren't responsible for what they said. Notice at the end 
of verse 24, to whom we gave no such commandment. So they 
acknowledge the fact that these men left from there, went to 
Antioch, but then they say, we didn't tell them to do that. 
In Galatians chapter two, the apostle Paul rehearses that certain 
men came from James. That does not mean that James 
was responsible for the Judaizing heresy. These men said we came 
from the church in Jerusalem. Pastor James is our leader. But 
that doesn't mean that Pastor James sanctioned their heretical 
sort of attempt to upbraid Gentiles with reference to coming to the 
Lord Jesus Christ. So the council recognizes that 
the troublers went out from us. But then notice the council underscores 
the seriousness of the situation. Look at what it says. Someone 
out from us have troubled you with words unsettling your souls. Matthew Poole says, it is Satan's 
great policy to divide that he may rule. Think about that. It is Satan's great policy that 
he may divide in order that he may rule. In other words, create 
chaos, create confusion, and then he'll step in to sort things 
out for you rubes. That is the devil's policy in 
this particular matter. And these men recognize the great 
trouble that has been caused as a result of these men. And 
then notice, the council condemns the Judaizers, to whom we gave 
no such commandment. In other words, they sanction 
the Judaizers. They say unequivocally that these 
men are wrong. John Gill says, subverting your 
souls. He says, this shows what an opinion the apostles and elders 
and members of the church at Jerusalem had of these Judaizing 
preachers and their tenants. They looked upon them as troublers 
of God's Israel and upon their doctrines as subversive of spiritual 
joy and comfort. Again, we're dealing here with 
the issue of soteriology. People disagree. Believers have 
various opinions on various doctrines. We have various sort of views 
of, say, the end times. But we don't get into each other's 
business over those sorts of things because we understand 
that you can be wrong with reference to the end times and still be 
right with reference to God's grace through faith in Christ 
as Savior. But this was an issue that was 
concerning souls, and John Gill gets it right. They noticed or 
they observed that these troublers were troubling the very Israel 
of God Himself. So the effects of the heresy 
are real. The council in Jerusalem recognizes 
that, and the council in Jerusalem condemns that. I think there's 
a particular application here for us. Now, those ministries 
that are only built on destruction are not healthy ministries. There 
needs to be a positive presentation of God's truth. But along the 
way, we have to notice those who are the troublers of God's 
Israel. Again, not on peripheral issues, 
not on differences of opinion that are legit, not on things 
that are not sort of intrinsic to eternal life, But when it 
comes with reference to a threat to the gospel, we need to rise 
up, we need to stand fast, and we need to be able to call a 
spade a spade. We need to know what Scripture says concerning 
the way of salvation, and when something is wrong or incorrect 
or false or heretical, it is not unloving to denounce it. It is unloving not to. It is 
unloving not to condemn those or condemn a type of teaching 
that will lead sinners astray. That is the apex or pinnacle 
of love. Paul's description of love or 
definition of love in 1 Corinthians 13, he doesn't talk about feelings 
and emotions and the drippiness that comes with the warm feelings. One of the aspects that he highlights 
with reference to love in 1 Corinthians 13 is that it rejoices in truth. Brethren, we need to rejoice 
in truth. And again, a ministry that is 
only given to destruction is not ultimately gonna make it 
for the long haul. It must be positive in terms 
of a preaching or proclamation of God's truth, but along the 
way, when there's Judaizers, we warn the churches. When there 
are people that are threatening the very lifeblood of Christ's 
people, We need to sanction them, and that's precisely what the 
church does here. Now notice, secondly, they had unity together. 
Verse 25, it seemed good to us being assembled with one accord 
to send chosen men to you with our beloved Barnabas and Paul. 
There was a one accordness in their myths. Now, did they agree 
on every single jot and tittle of even peripheral things? No! 
But they agreed on the gospel. They agreed on the way of salvation. 
They agreed on the reality of the blood of Jesus Christ, His 
Son, cleanses us from all sin. They understood that and they 
together, collectively, spoke to this particular issue. Now 
consider the unity was achieved through a consideration of the 
matter on the part of the church. We see them get together in verse 
6. Through much dispute concerning 
the matter, according to verse 7, and as a result of the deliberations 
of Peter, verses 7 to 11, Paul and Barnabas, verse 12, and James 
in verses 13 to 21. So I take from this that discussion, 
debate, and appeal to Scripture ultimately does this. It promotes 
the unity of the church. Have you ever heard those fools 
who have said that doctrine divides? Doctrine unites. Doctrine brings 
us together. Doctrine is the jewel and the 
crown of our fellowship. Apart from doctrine, we have 
nothing. So if that is the mindset prevalent 
in the world today among the people of God that, you know, 
we don't get into doctrine because doctrine divides, you have not 
read Acts chapter 15. These men disputed, these men 
debated, these men discussed, these men appealed to Scripture, 
and then these men came together with one accord to speak collectively 
as the church in Jerusalem to the churches in Antioch, into 
Syria, and in Cilicia. It is a blessed and wonderful 
thing when brothers dwell together in unity. And the way that that 
is achieved is not by less doctrines, but by more doctrines. Again, 
love rejoices in the truth. Now notice thirdly, they speak 
concerning the courage of the apostles. Verses 25b and 26. It says, It seemed good to us, 
being assembled with one accord, to send chosen men to you with 
our beloved Barnabas and Paul, men who have risked their lives 
for the name of our Lord Jesus Christ. Remember, the Judaizers 
opposed Paul and Barnabas, according to verse 2 there in Antioch. 
The council refers to them as beloved. If you trace through, 
as we have, the first missionary journey of the Apostle Paul, 
you will remember that in Pisidian Antioch, they had problems. You'll 
remember that in Iconium they had problems. You'll remember 
that in Derbe they had problems. What happens specifically, or 
rather in Lystra and then they go to Derbe, what happens in 
Lystra is that Paul is stoned. He gets to Derbe and he preaches 
through many tribulations, we must enter the kingdom of God. 
And so these brethren in this church council recognize the 
reality that Paul and Barnabas are good men. Paul and Barnabas 
are the kinds of men that are going to risk their necks for 
the name of the Lord Jesus Christ. Notice in Acts 20, we've read 
these statements in the last few weeks in our scripture reading. 
Notice in Acts chapter 20, that first sort of pastor's conference. From Miletus, verse 17, he sent 
to Ephesus and called for the elders of the church. And when 
they had come to him, he said to them, you know from the first 
day that I came to Asia, in what manner I always lived among you, 
serving the Lord with all humility, with many tears and trials, which 
happened to me by the plotting of the Jews. Remember, the first 
enemy of the church of the Lord Jesus Christ wasn't the Roman 
empire. The Roman Empire will increase 
their animosity and antipathy toward the church as time goes 
on, but it was unbelieving Israel. The way that unbelieving Israel 
rejected Messiah, it is the way they rejected Messiah's apostles. And so that's what Paul indicates 
here. Verse 20, he says, how I kept 
back nothing that was helpful, but proclaimed it to you and 
taught you publicly and from house to house, testifying to 
Jews and also to Greeks, repentance toward God and faith toward our 
Lord Jesus Christ. And see, now I go bound in the 
Spirit to Jerusalem, not knowing the things that will happen to 
me there, except that the Holy Spirit testifies in every city, 
saying that chains and tribulations await me. But none of these things 
move me, nor do I count my life dear to myself, so that I may 
finish my race with joy, and the ministry which I receive 
from the Lord Jesus to testify to the gospel of the grace of 
God." He says, this doesn't concern me. This isn't a threat to me. 
This isn't something that paralyzes me. This doesn't send me into 
my living room, but rather this is something that I certainly 
need to take into consideration, but I have a bigger mission. 
I have a bigger cause. I have something more important, 
and that is to make known Christ and Him crucified. You see it 
in Acts chapter 21, the prophecy of Agabus, that the apostle would 
indeed suffer and die when he went to Jerusalem. If you look 
at Acts chapter 21, beginning in verse 10. And as we stayed 
many days, a certain prophet named Agabus came down from Judea. 
When he had come to us, he took Paul's belt, bound his own hands 
and feet and said, thus says the Holy Spirit. So shall the 
Jews at Jerusalem bind the man who owns this belt and deliver 
him into the hands of the Gentiles. Now when we heard these things, 
both we and those from that place pleaded with him not to go up 
to Jerusalem. Seems legit in light of that 
information, doesn't it? Seems legit in light of the fact 
that Agabus, a prophet who already prophesied the famine in Judea, 
he's right, he's a prophet that has stood the test of prophecy, 
he is right with reference to that famine. We ought to conclude, 
or at least infer, that he's most likely going to be right 
relative to the Apostle's belt and the prophecy he pronounces 
with reference to the Apostle Paul. So the brethren felt the 
weight of that. The brethren pleaded with him 
not to go up to Jerusalem. Now notice Paul's response in 
2113. Then Paul answered, What do you mean by weeping and breaking 
my heart? For I am ready not only to be 
bound, but also to die at Jerusalem for the name of the Lord Jesus. So when we go back to Acts chapter 
15 and the council says, our beloved Barnabas and Paul, men 
who have risked their lives for the name of our Lord Jesus Christ, 
I think there's a practical application we can't draw from this. Christ 
the Lord is worth risking our lives for. Christ the Lord is 
worth risking our lives for. The Apostle Paul demonstrates 
that. The Apostle Paul evidences that. The Apostle Paul knows what's 
waiting for him. He understands the animosity 
of unbelieving Jews. He realizes that they are bloodthirsty 
in terms of trying to rid the world of this worship of the 
Nazarene. And nevertheless, he perseveres. Nevertheless, he endures. Now, 
let's not be imbalanced about the Apostle Paul. Later on, he's 
going to invoke his Roman citizenship in order to gain a guard and 
protection from the civil government when he has to make movement 
and passage. So here's the rub. We need to trust God always and 
in all things and keep our powder dry. It's never one or the other. 
It's always a both and. We trust in the Lord most high. 
We're not stricken with fear and panic. We never forget the 
reality that we're to be still and know that God is God, that 
he will be exalted among the nations and he will be exalted 
in the earth. But at the same time, we use 
means, we exercise caution and those sorts of things. So panic 
on the one hand, but then a cavalier spirit on the other hand is not 
demonstrable in the life and ministry of Paul in terms of 
the day-to-day normal operations. But in terms of ultimate commitment 
for Paul, for to me, to live is Christ and to die is gain. In fact, that's a most powerful 
statement in Philippians chapter one, but look at the other one 
in Philippians chapter one. Philippians chapter one, not 
only, that statement of the Apostle Paul, but also in verse 23, he 
says, I am hard-pressed between the two, having a desire to depart 
and be with Christ, which is far better. Nevertheless, to 
remain in the flesh is more needful for you. And being confident 
of this, I know that I shall remain and continue with you 
all for your progress and joy of faith, that your rejoicing 
for me may be more abundant in Jesus Christ by my coming to 
you again. So with reference to the normal 
day in, day out, had this understanding that to be with Christ was far 
better, much better, more glorious is what he says. But then as 
well, he understands the reality that there's nothing that's going 
to sidetrack him. There's nothing that's going to stop him. There's 
nothing that's going to come between him and sinners who need 
to hear the glorious gospel of Christ and him crucified. It's 
a beautiful thing when men risk their lives for the name of our 
Lord Jesus Christ. Fourthly, with reference to the 
Decree of the Council, we see the guidance of the Spirit in 
verse 28. So not only have they highlighted 
the courage of the Apostle, testified concerning their own unity in 
terms of this decree, but verse 28 says they didn't do this autonomously. 
They didn't arrive on this on their own. They understood and 
trusted the power of the Holy Spirit. And this is an important 
thing as well. How does that manifest itself? Does the Holy Spirit just snap 
His Spirit fingers and everything falls into place? Or is the Spirit 
operative when the church gets together, when the people of 
God discuss, when we listen to deliberation, when we listen 
to the recommendations of the pastor, and then we proceed? Up until this particular point, 
you might conclude or you might think these guys had it all together. They did everything right. They 
did everything in a manner that was good. Well, James and the 
other brothers penning this letter said it was the Spirit. Notice 
in verse 28, for it seemed good to the Holy Spirit and to us 
to lay upon you no greater burden than these necessary things. 
The Spirit doesn't work in the manner in which we oftentimes 
expect. We expect sort of a whammy. We 
expect sort of a miracle. We expect the signs and the wonders. Is it not the case that the Spirit 
of the living God can work through the normal, can work through 
the ordinary, can work through the routine? That's precisely 
what we see on display here. The presence and the power of 
the Holy Spirit is real, even without all the pomp and show 
of miracles, signs, and wonders. Brethren, we need to believe 
that. That's not just a talking point against Charismaticism 
or Pentecostalism, but it is for us as Reformed believers 
to value and prize the ministry and work of the third person 
of the Holy Trinity, namely the Spirit of the Living God. The 
Spirit is at work in the midst of deliberation, dispute, appeals 
to Scripture. The Spirit is active among them 
and brings them to this place where they issue this decree 
for the safety of the churches and the facilitation of Jew-Gentile 
fellowship. It's a beautiful thing. I've 
had that sort of thought before when we've had votes as the church. 
You know, you think, boy, this isn't some, you know, wonderful 
display of, you know, supernatural power, but I've always trusted 
the Spirit works through that. The Spirit makes known His mind 
in the lives of His blood-bought people. The Spirit is real. The 
Spirit is active. The Spirit is there in the normal 
and in the ordinary, just as He is in the supernatural and 
the extraordinary. And that's what we see here. 
Up until this point, no reference to the Holy Spirit in terms of 
His operation in the context of the Church. And then notice, 
fifthly, the exhortation given to the Gentiles. We rehearsed 
this last time when we considered James' speech or James' deliberations. We'll remind ourselves. Notice 
in 28b, "...to lay upon you no greater burden than these necessary 
things, that you abstain from things offered to idols, from 
blood, from things strangled, and from sexual immorality. If 
you keep yourselves from these, you will do well." So the prohibition 
stated, these things are necessary. Again, not unto salvation. They've 
already dealt with that. Salvation comes as a free gift 
from God Almighty. Grace alone, faith alone, in 
Christ alone. They're not saying to these Gentiles, 
you have to abstain from these particular things in order to 
be saved. That's not the point. They've 
moved from the place of dealing with the soteriological to now 
dealing with the communal. to dealing with the church, to 
dealing with the ecclesiastical. How do we as Jews and Gentiles 
manage to dwell together without animosity, without disparity, 
without any sort of anger or whatnot? That's the spirit in 
which they issue these particular things. Notice, things offered 
to idols. We saw that Last time in 1 Corinthians 
chapter 10, the Apostle Paul says, if somebody invites you 
over, don't ask if it was purchased in the market and it was previously 
offered to idols. Don't ask. God owns the earth 
and the fullness thereof. But if you go to their house 
and they're quick to tell you, hey, this piece of meat was offered 
up to an idol. He says, don't take it at that 
point. Not for your conscience, but for their conscience. In 
other words, this is a means by which Jews and Gentiles can 
maintain table fellowship and not want to kill each other. 
That's the reason for these prohibitions. The next one, they say, it's 
from blood. Remember that the Jews had very 
strict regulations and prohibitions in terms of ingesting blood. 
Now, I'm not certain that every Gentile was a blood-sucking monster. I don't think that's the issue, 
but I think that the prohibitions concerning Jews and blood probably 
wasn't held to by Gentiles, and they would have been a lot more 
sympathetic to ingesting blood. So they say, no, no, no, don't 
do that. From things strangled, again, prohibition, Leviticus 
and Deuteronomy. You're not supposed to eat an 
animal in that manner. There was a particular way the 
Jews were to kill. It was called kosher, what we 
call kosher killing, where you drain the animal of all of its 
blood, and then you eat it. And then the last one, sexual 
immorality. And again, sexual immorality 
is moral law, and one wonders why does this find its way in 
here. It could have to do with incest, 
marrying within the degrees of consanguinity and affinity, things 
that were prohibited by God with reference to the Jews. You couldn't 
marry, I think, anyone closer, first cousin or closer. And so 
the Gentiles perhaps didn't have that mindset and married people 
that were closer, and that would have offended Jews in the churches. 
So the council simply says, stay away from these four things. 
Again, it's not an exhaustive New Covenant law code. It's not 
a means by which you are saved. It's not a means by which you'll 
gain acceptance with God through Jesus Christ our Lord. It is 
a means by which you'll facilitate fellowship with your Jewish brethren. Ross, I quoted a couple of weeks 
ago, says, the few requirements the Council lays down are not 
meant to be an exhaustive ethical code. Now, he is speaking here 
in a particular context. There are those who deny the 
perpetuity of the Decalogue. There are those who believe that 
the Ten Commandments have no place in the New Covenant Church. Obviously, we're not those people. 
Obviously, as Reformed believers, we affirm the threefold use of 
the law. But what Ross is suggesting are 
those persons who tried to establish an ethical code from the New 
Testament. One of the places they go is 
to Acts 15, and they take these four things and they say, this 
is what Christians are supposed to subscribe in the new covenant 
church, not the 10 commandments. So that's the context in which 
he is speaking. The few requirements the council 
lays down are not meant to be an exhaustive ethical code, but 
temporary accommodations that would help to maintain peace 
in the church while the apostles worked to shape Christian thinking. 
It seemed good, verse 28, not because a combination of casuistry 
and scribal tradition led their thoughts to Leviticus, but because 
unity was more important than absolute liberty. That's the 
point. That was the point in chapter 
21, when Paul shaves his head, when Paul takes those men into 
the temple. He doesn't think there's religious 
significance owing to that, but rather he wants to make sure 
that he and James aren't at odds. He wants to make sure that the 
Judaizers and their attempt to bring this rift between James 
and Paul doesn't happen. When the Judaizers said, oh, 
we're from James, what do you think they're trying to do? They're 
trying to pit James and Paul against each other. They want 
him to have this rift. They want to appeal to James 
and those lot and say, oh no, it's the laws of Moses that we 
need to be about. John Stott defines or describes 
it this way. James was saying that they must 
recognize and embrace Gentile believers as brothers and sisters 
in Christ and not burden them by asking they add to their faith 
in Jesus either circumcision or the whole code of Jewish practices. 
At the same time, having established the principle that salvation 
is by grace alone, through faith alone, without works, it was 
necessary to appeal to these Gentile believers to respect 
the consciences of their Jewish fellow believers by abstaining 
from a few practices which might offend them. In such contexts 
where Moses' teachings were well known and highly respected, Jewish 
scruples were sensitive and out of charity should not be violated. So that's the point, brethren. 
It's not an exhaustive New Covenant law code. The Decalogue is an 
exhaustive New Covenant law code. Rather, this is to facilitate 
fellowship between Jews and Gentiles at this beginning of the Church, 
broadly or specifically speaking, and to go forward without causing 
unnecessary offense. It says, if you keep yourselves 
from these, you will do well. Again, not you will be saved, 
but you will do well in not hurting a brother who's a Jew, and conversely, 
Jews shouldn't be hurting brothers who are Gentiles. Now, let's 
look secondly at the delivery to the churches in verses 30 
to 35. They return to Antioch. Verse 30 says, so when they were 
sent off, they came to Antioch. This is Antioch in Syria, the 
church where Paul and Barnabas had come from, not Pisidian Antioch. And when they had gathered the 
multitude together, they delivered the letter. When they had read 
it, they rejoiced over its encouragement. Now, this is an interesting statement. 
They rejoiced over its encouragement. That's not the most encouraging 
letter, is it? I mean, it's definitely encouraging. It's good. Gentiles are called 
brethren. That's an encouragement. Gentiles 
as well understand that it's not faith plus circumcision in 
order to be saved. I mean, that's definitely encouraging. 
And then these fourfold or this fourfold prohibition. Yeah, that's 
encouraging. We know now how not to offend 
a brother who's a Jew. Brethren, their encouragement, 
I think, goes even beyond the written words in the letter. 
I would suggest they were encouraged, first of all, because the Council 
was concerned for them. The Council was concerned for 
them. That is a very important thing. And one of the things 
that I think is starting to be observed when we isolate people, this 
isn't ultimately the best way to live. We need community, we 
need friends, we need partners, we need that sort of thing in 
our lives. And so these Gentiles living 
up in Antioch in Syria, they are encouraged that the church 
in Jerusalem convenes a council because of their concern for 
them. Secondly, they were encouraged 
because the council encouraged them. They wrote for their encouragement. They wrote for their strengthening. 
They wrote for their help. Third, they were encouraged because 
the council protected them. How did the council protect them? 
Again, this is an exhaustive As we move past this particular 
council, there were still threats, there were still Judaizers, there 
was still this sort of addition to belief in Jesus in order to 
be saved. But at least at this juncture, 
this time in history, the church council at Jerusalem protected. the church in Antioch, the churches 
of Syria, and the churches of Cilicia. They protected them 
by condemning Judaizing. They protected them by condemning 
this law addition to gospel grace in order to be saved. And they 
were encouraged because the council affirmed for them the doctrine 
of justification by faith alone. By writing what they wrote, by 
giving these prohibitions in order to facilitate table fellowship, 
but by shutting down the Judaizing heresy and error, they, the Council, 
promote the doctrine of justification by faith alone. That's why this 
church in Antioch heard the letter read and they were encouraged. They were helped, they were blessed, 
they would not need circumcision, they would not need ceremonies, 
they would not need to additionally become Jews in order to be accepted 
by God, because ultimately that was it. The Jews had to be circumcised, 
the Jews had to go through those laws of Moses, and as far as 
they were concerned, if we did, then so do the Gentiles. But 
there was a demarcation now. In Christ, those ceremonies were 
fulfilled. In Christ, those ceremonies were 
satisfied. Those ceremonies existed typically 
to point forward to Jesus. Now that Jesus is here, we're 
no longer sort of attached to or bound to the shadows and the 
types. We have the substance, which 
is Christ. So moving forward, Jews themselves wouldn't need 
to be circumcised. They wouldn't need to go through 
the ceremonies of Moses in order to be saved. It didn't just mean, 
well, the Gentiles don't have to, but the Jews still have to. 
Now, Jews probably kept being circumcised, but if it's, again, 
an ethnic or cultural concern and not a religious thing, then 
Paul doesn't have a problem with it. When Paul picks up Timothy 
on his journeys, Paul has Timothy circumcised. Because they were 
going into Jewish regions, Timothy had a great father and a Jewish 
mother, but he had never been circumcised. So Paul understood, 
going to where we're going, those Jews aren't going to be happy 
with an uncircumcised half-Jew, half-Greek with us. So Paul had 
Timothy circumcised. Again, it's not for religious 
significance, but it was to facilitate Common faith with other brothers 
and sisters. It's a beautiful thing that Paul 
undertakes with reference to the missionary enterprise. So, 
as we see confirmed, or rather they affirm the doctrine of justification 
by faith alone, they in essence confess what we confess. Those 
whom God affectionately calls, He also freely justifies. not 
by infusing righteousness into them, but by pardoning their 
sins, and by accounting and accepting their persons as righteous, not 
for anything wrought in them or done by them." Brethren, we 
need to understand the impact of that statement. We're going 
to heaven not because of us. We're going to heaven not because 
of our faithfulness. We're going to heaven because 
of Jesus and His faithfulness. That's what the confession goes 
on to say. But for Christ's sake alone, 
not by imputing faith itself, the act of believing, or any 
other evangelical obedience to them as their righteousness, 
but by imputing Christ's active obedience unto the whole law 
and passive obedience in His death for their whole and sole 
righteousness by faith, which faith they have not of themselves, 
it is the gift of God." Of course these Gentiles would be encouraged. 
Of course these Gentiles would rejoice. Of course these Gentiles 
would know that the council founded in terms of a law-free gospel. The reality is that God is in 
Christ, reconciling the world to himself. It's nothing in my 
hand I bring, but simply to thy cross I cling. What else does 
the hymn writer say? Foul I to the fountain fly, wash 
me, Savior, or I die. Brethren, this is as relevant 
today as it was then, because there's all these supplements, 
all these appendices, all these things attaching to the gospel 
of Jesus Christ itself. It's not our works, it's not 
our performance, it's not our ability, it's not our faithfulness, 
it's not our sanctification, but Christ alone is our righteousness. And in this we rejoice, in this 
we are encouraged, and this is the reason why these Gentiles 
in Antioch, Syria, and Cilicia would be encouraged as well. 
The Council has spoken, again, not definitively in terms of 
there would never be another problem again, but definitively 
in the sense that at this time in history, they spoke decisively 
in favor of God's grace and not the Judaizing tendency to destroy 
that grace. See, brethren, if for a moment 
we think that righteousness comes through the law, then Christ 
died in vain. That's Paul's statement in Galatians 
2.21. The moment that you and I introduce 
the thought that something we do can commend us to God, we've 
crossed the line into Judaizing territory. Now, I'm not suggesting 
that as justified believers you go out and do all kinds of wickedness 
and lawlessness. No, sanctification is a reality. 
The Spirit is at work in us, both to will and to do, according 
to His good pleasure. But it's not ultimately the Spirit's 
work in us that is our title to heaven. It is Christ's work 
for us that is our title to heaven. That's what the Bible teaches. 
Brethren, that is encouraging when we consider that John says, 
my little children, I write these things so that you may not sin. 
But if anyone does sin, we have an advocate with the Father, 
even Jesus Christ the righteous. Or when David writes, if you, 
Lord, should mark iniquities, oh Lord, who could stand? But 
there is forgiveness with you that you may be feared. That's 
the beauty of our religion. It's not a mingling of grace 
and works. It's not a mingling of faith 
and merit. It is solely and alone by God's 
grace through faith in our Lord Jesus Christ. The Jerusalem Council 
and their decree to these churches need to be preached in our own 
day and age against the various attempts at men to duplicate 
the Judaizers. If your gospel is rather one 
of faith plus works, it is no gospel, according to the apostle. 
And then notice how it ends, verses 32 to 35. We have the 
ongoing ministry in the church. You have the ministry of Judas 
and Silas, verses 32 to 34. And then you have the ministry 
of Paul and Barnabas in verse 35. But notice, it says they 
were prophets, verse 32. Now Judas and Silas themselves 
being prophets also. We saw that church had prophets, 
Acts chapter 11, and then as well we see it in Acts chapter 
21, these prophet named Agabus. Well, this Judas Barsabbas and 
this Silas were also prophets, not necessarily foretelling the 
future, but foretelling the word of God. See, the prophetic ministry 
is always twofold. It's not the case that Isaiah 
only ever told what was going to happen. But Isaiah also told 
God's Word. And that's a good way to understand 
the prophetic ministry. They foretold the future, but 
they foretold the Word of God. And probably the foretelling 
element was even more primary with reference to the prophets. 
Agabus predicted the famine. Agabus predicted that Paul would 
be bound and ultimately delivered up to Gentiles. But the bottom 
line is that these men in this church were preaching and teaching. 
And then notice specifically what they were doing. Judas and 
Silas, themselves being prophets also, exhorted and strengthened 
the brethren with many words. Some suppose that many words 
today produce boredom, and not encouragement, and not strengthening, 
and not happiness. We need to get back to many words, 
not many words of chatty preachers telling you about their week's 
events. but the many words of God's Holy 
Scripture. That's what these men took up, 
that's what these men prosecuted, that's what these men testified 
concerning, and the people of God were edified. Brethren, try 
as you may in your Christian life, the pathway to strength, 
the pathway to stability, the pathway to security and happiness 
is to know the Scripture. Jesus said, sanctify them by 
thy truth, thy word is truth. When did we get away from many 
words in churches? When did we get to the point 
of chatty preachers preaching sermonettes with their hands 
in their pockets, and their holes in their jeans, and their latte 
in their hands? Brethren, that is not the gist 
of New Testament preaching. The gist of New Testament preaching 
was outlined in Acts 14.1. They so spake that a great multitude 
believed. These many words were not a cause 
for boredom in the early church. These many words were not something 
that were offensive in the early church. These many words weren't 
a cause for occasion for people to, you know, do one of these 
and check their watches or, you know, look behind them. I mean, 
there's so many ingenious ways to try and get a look at that 
clock without tipping our hands. Kids are a lot more honest. They 
just turn around and look at the clock. We kind of do one 
of the, you know, that sort of thing. Many words, again, not 
the many words of empty-headed preachers, but the many words 
from Genesis to Revelation, expounded faithfully, applied by God's 
grace in the ministry of the Holy Spirit, working in the pastoral 
ministry. It is a blessed thing that these 
men take up. Now, if you have anything other 
than the New King James or King James, you'll not have verse 
34. There's a textual variant there. Verse 34 is not included. It might be in your margin, but 
it says, however, it seemed good to Silas to remain there. And 
the reality is, is that I don't know, I can't answer the textual 
variant, but I know why it's there. Because Silas needs to 
be in Antioch according to verse 40. Because after Paul and Barnabas 
have their dispute, after they have their dissension, Paul will 
take Silas on that second missionary journey. Silas will accompany 
Paul when he founds the church in Philippi, Thessalonica, and 
in Corinth. So Silas's presence in Antioch 
is crucial. Now, if you don't have verse 
34, you can explain it by saying he went back to Jerusalem and 
then came back to Antioch. That's certainly an option as 
well. So if your Bible lacks verse 34, it doesn't lack the 
truth in terms of verse 40 and Silas's presence there. in Acts 
chapter 15 at verse 40. And then notice what Paul and 
Barnabas do according to verse 35. Paul and Barnabas also remained 
in Antioch teaching and preaching the word of the Lord with many 
others also. Remember, in the church in Antioch, 
the Spirit of God had come to that church. There was a lot 
of teachers and prophets in Acts 13. And the Spirit says, separate 
for me Paul and Barnabas to the work that I have. So they were 
stacked as a church. They had a lot of preachers and 
a lot of teachers. You know what that meant? It 
meant a lot of preaching and a lot of teaching. These were 
good days, brethren, for the word of God. These were hungry 
folk and they had a ministry that was about feeding them, 
not entertaining them, not coddling them, not just facilitating them, 
but rather preaching and teaching to them. And that is precisely 
the stress in verse 35. Paul and Barnabas also remained 
in Antioch, teaching and preaching the word of the Lord with many 
others also. God is absolutely sovereign. He is in the heavens. He does whatever he pleases. 
God possesses comprehensive sovereignty. There's nothing that occurs apart 
from God's will, God's decree, God's prerogative. He knows the 
number of the hairs on our heads. He knows when a sparrow falls 
out of the sky. He raises up Nebuchadnezzar. 
He puts Nebuchadnezzar down. He brings Nebuchadnezzar back 
up. He refers to Nebuchadnezzar as My Servant. He refers to Cyrus, 
King of Persia, as My Messiah, My Anointed One, My Christ. This God is comprehensively sovereign, 
brethren, and this God has purpose to use the proclamation of the 
truth to advance His cause. It's not the case that he just 
snaps his fingers and people get saved. He's ordained not 
only the end, but the means by which the end is pursued. And 
if you look at the book of Acts, and you are honest with yourself, 
you will see that the emphasis in the apostolic ministry, and 
in the ministry by the elders in the churches, was not first 
and foremost on entertainment. It was not first and foremost 
on just a community rah-rah session, but it was on the many words 
of Scripture being proclaimed to the many people of God so 
that they could be stable, so that they could be secure, so 
that they could be sanctified, and so they could be comforted 
in the knowledge of their great God and Savior. It was a movement 
that started with a few men, and they turned the world upside 
down. Why? Because God is pleased to 
bless the preaching of His Word. It is a beautiful and a glorious 
thing. Our religion is not advanced 
by bullets, by chaos, by confusion, by mayhem. Our religion is advanced 
by the proclamation of the truth of God under the Spirit's work 
for the advancement of the Kingdom of Jesus Christ throughout the 
earth. The Psalter says that he shall have dominion from sea 
to sea. That's not going to be a top-down 
imposition by God, but it's going to rather be through the foolishness 
of the message preached, God saves those who believe. It is 
a beautiful emphasis that we find recurring in the book of 
Acts. Well, in conclusion, just a few 
thoughts, and then we'll close. First, the effectiveness of the 
Council. Sometimes reading Bible commentaries 
can be a bit depressing, because you meet with people that seem 
to have very little faith. They look at something like this, 
and then later on they see that there were Judaizers again, and 
they say, well, the council failed. The council didn't fail at all. 
The council did what the council was supposed to do. The council 
brought great encouragement to these Gentile believers in Antioch, 
in all of Syria, and in Cilicia. The council was effective. They 
heard, they listened, they spoke, and they rendered verdict. They 
condemned Judaizing. That's a win. They affirmed justification 
by faith alone. That's always a huge win. They 
facilitated Jew and Gentile fellowship, which was most excellent. If 
we can head off at the pass some of the problems that will inevitably 
arise when our Jewish and Gentile brethren get together and they 
have food together, then we should speak to that. Remember, we see 
it in the book of Genesis. When Joseph's brothers come, 
what happens? The Egyptians don't eat with 
the Hebrews. It was disturbing to them. It 
was gross to them. There were differences. There 
were distinctions. There were these things that 
separated the Jews from the Gentiles. In fact, when you look back at 
Leviticus, it's not that God says that shrimp are intrinsically 
evil, lobster is intrinsically wicked. This is the holiness 
code. This is God's means by which 
he separates Israel from the other nations. But as I said, 
those things typified, those things pointed forward to, those 
were the shadows pointing to the Lord Jesus Christ. Jesus 
comes and what happens? He fulfills the ceremonies. We're 
no longer under the ceremonial rigors of the law. And in this 
particular context, it would have been helpful for them to 
be able to not irritate their Jewish brethren by avoiding these 
few things. And conversely, it would have 
been of great benefit to these Gentiles not to hear from their 
Jewish host, well, you should have been circumcised. They deal 
with the soteriology, they deal with the ecclesiology, and therefore 
it is a win. But also another way that we 
see it was effective was through their collaboration with the 
Spirit. Verse 28, it seemed good to the Holy Spirit and to us 
to lay upon you no greater burden than these necessary things. 
The Spirit was involved. They weren't renegades, they 
weren't mavericks. They didn't just convene this 
council and start speaking like they were the new sheriff in 
Dodge. The Spirit led them and guided them and directed them 
to this particular end. It was effective, just like Elijah 
on Mount Carmel was effective. That Baal worship reemerges is 
owing, not to the failure of Yahweh or to Elijah on Mount 
Carmel, but to the wickedness of men who still wanted to bow 
the knee to Baal. And it still continues today, 
not because the Jerusalem council failed or Paul was off in Romans 
or Galatians, but because of the wickedness of men who continually 
and persistently want to try to mingle their own works with 
faith in Christ as a means of commendation before God. That 
is why it persisted, not a failure of the council. Secondly, we 
should marvel and dare I say, pray that God will raise up men 
like Paul and Barnabas, men who have risked their lives for the 
name of our Lord Jesus Christ. That's what we need. Christ is 
worth dying for. How does the bride describe him 
in the Song of Solomon? He's altogether lovely. He's 
chief among 10,000. For to me to live is Christ and 
to die is gain. Jesus is everything. And we need 
men who preach, men who testify, men who evangelize, men who are 
missionaries that are willing to put their lives on the line 
for the name of the Lord Jesus Christ. Thirdly, I think that 
this passage, at least indirectly, underscores the necessity of 
doctrine in the church. First, to silence heretics. Again, 
there's still heretics. They're still out there. The 
Roman institution is a great example of Judaizing in a different 
way, but nevertheless, it's Judaizing. But the church has spoken. The 
church has said that's wrong. The church has spoken relative 
to new perspective on Paul. They have spoken with reference 
to to federal vision. There's a collection of churches, 
the North American, I think, Presbyterian Reformed Congregations, 
several of them have spoken in terms of written decrees saying 
that Judaizing is wrong vis-a-vis federal vision. Brethren, that 
is necessary today. Again, those ministries founded 
only on destruction and devastation, those ultimately get old and 
tired after a little while. But those ministries that never 
call out heresy, those ministries that continually parade themselves 
as if there's no problems out there whatsoever, there's nothing 
wrong out there whatsoever, we need to be conscious and we need 
to be aware. We need to understand the truth 
very well so we can be able to spot the false and the counterfeit. as well to uphold truth, to encourage 
believers, and to strengthen believers. Again, that emphasis 
in verse 32, themselves being prophets also, exhorted and strengthened 
the brethren with many words. Think about that sometime. When 
you think that either your pastor or whatever pastor you're listening 
to, boy, he's going a long time. Now, going a long time isn't 
synonymous with doing it well. I understand that. I get that 
disconnect, but if the man is giving you what scripture says, 
instead of boredom, instead of irritation, instead of being 
upset, think back to this passage and consider, my strength, my 
health, my vitality, my spiritual man depends upon this word. Again, you can read it on your 
own to be sure, but God has blessed the preaching of this word. He's 
not against private reading. God is absolutely for private 
reading. But brethren, in this context, 
there wasn't private reading of the Scriptures. Cambridge, 
I think, started printing Bibles in the 1500s, not in the first 
century. The Book of Acts, this particular 
time frame, remember we're like in AD 48. They don't have a written 
New Testament. How did the people of God come 
into contact with the Word of God? They showed up at church. If they were providentially hindered 
or detained, they listened to their live stream, but they received 
the word of the living and true God. The pulpit is central in 
Protestantism for a reason. Architecture reflects something 
theological. We don't move the pulpit to the 
side and put an altar in the center. This is the Word of God 
that we emphasize, not some abomination in terms of sacrifice that is 
absolutely superstitious instead of God honoring. And then finally, 
with reference to the gospel, these champions, these men, vindicated 
the truth as it is in Jesus Christ. They promoted the doctrine of 
justification by faith alone, which includes both the forgiveness 
of sins and the imputation of the righteousness of Jesus Christ 
received by faith alone. If you do not have that, the 
way of salvation is not a little bit of Jesus and a little bit 
of you. It's all of Christ. Look to Him in faith, believe 
on Jesus, and you will be saved. He taught in John chapter 3 that 
just as Moses lifted up the serpent in the wilderness, so must the 
Son of Man be lifted up. When Moses lifted up that serpent, 
the way of salvation wasn't crawling to it, it wasn't kissing it, 
it wasn't first sucking out the venom and then going near to 
it, it was look and live. Christ uses that very analogy 
there in John 3. And then he goes on to say, for 
God so loved the world that he gave his only begotten son, that 
whosoever believeth in him should not perish, but have everlasting 
life. Look. and live justification 
by faith alone. Well, let us pray. Our Father, 
we thank you for your word and the clarity of this council at 
Jerusalem. We thank you for this wonderful letter written and 
the encouragement it brought to the recipients and the encouragement 
it brings to us as we see consistently the truth upheld that we're saved 
not by a combination of Christ's work and our work, but Christ's 
alone. And in this, we greatly rejoice, 
Lord God. And we greatly desire that more 
and more people would hear this. We desire that people steeped 
in Roman Catholicism or people steeped in federal vision or 
new perspective or any other aberrant theology that would 
add to faith in Christ some work of man. We pray that sinners 
in such places would hear these truths and by grace would believe 
these truths and would know the joy of being found in Jesus Christ 
their Lord. And we ask this in his most blessed 
name. Amen. you