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TO THE GLORY OF GOD
~~~~~~~~~~~~~~~~~~~
Study No 4
ACTS CHAPTER 15
A brief analysis of Acts 15 is necessary at this time, because it
is under this occasion that that which pertains to The Tabernacle of
David is specifically introduced for us by the New Testament writer,
Luke, and more particularly by the Apostle James.
It was about the year A.D. 50-51 in Early Church history when the
events in the historical setting as seen in Acts Chapter 15 took
place.
The revelation that the Jew and the Gentile were in the one
Church, the one Body of Christ, had not yet fully dawned upon the
early Apostles. It remained for the Apostle Paul to declare this
fact. Thus in 1 Corinthians 12:13, he wrote saying, "For by one
Spirit are we all baptized into one one body, whether we be Jews or
Gentiles, whether we be bond or free; and have been all made to drink
into one Spirit." The Apostle Paul had stepped into the Door of Faith
which had been opened unto the Gentiles (Acts 14:27) and became the
great Apostle to the Gentiles.
The problem at the time of the account in Acts 15 was the conflict
over the thousands of Jewish believers and the thousands of Gentile
believers coming into the Church of the Lord Jesus Christ.
It must be remembered that the Early Church was in the great
transitional period, emerging out of the Old Covenant with its Laws,
Ceremonials, and all that gendered to bondage, into the New Covenant
with its liberties in Christ. It looked as if the whole of the Early
Church would be rent into two factions, two Churches - a Jewish Church
and a Gentile Church, thus dividing the Body of Christ.
a. The Problem - vs 1-5
In this section of the chapter under consideration we find that
certain men had come out of Judea and had been travelling around the
Churches of the Gentiles. Their connection was basically over two
main things.
1. The Gentiles should be circumcised
This was the Seal of the Abrahamic Covenant (Gen. 17) and
had been confirmed under the Mosaic Covenant (Ex. 12:43-50).
Generally, Gentile strangers or proselytes to the Jewish faith
only were able to enter into Covenant relationship with God by
the rite of or the Covenant Circumcision (Acts 7:8).
2. The Gentiles should keep the Law of Moses
This involved Moral, Civil and Ceremonial Laws pertaining to
the Mosaic Covenant. Their contention was that the Gentiles
must do these things along with believing in Christ in order
to be saved. It was Moses on the one hand and Christ on the
other hand. It was a mixture of faith and works, Law and
Grace, Moses and Jesus, the Old Covenant and the New Covenant.
b. The Council - vs 6-21
Jerusalem was the first Church and had the original Apostolic
government of the Twelve Apostles there, hence this was the only place
where they could gather in order that the issue might be settled.
A temporary Council convened, consisting of the Apostles and the
Elders to consider this matter. There was much disputation.
Undoubtedly, the arguments for and against were presented. The
question was a great doctrinal issue. It really involved the conflict
between the Old Covenant Church and the New Covenant Church, or Law
and Grace. How could the Circumcised and Uncircumcised be reconciled
in one Body? The problem between flesh and spirit, ritual law and
spiritual law was evident. Was salvation with circumcision, or
without circumcision? Could one be saved without Law or only with
Law?
Let us consider what their verdict is as given in the Jerusalem
Council.
1. The Apostle Peter - Apostle of the Circumcision (Acts 15:7-11,
Gal. 2:7-8).
Summarizing Peter's remarks at the Council, we note,
a. God used Peter to take the Gospel to the Gentiles. Acts 10&11
b. The Gentiles believed the Gospel, apart from circumcision, and
apart from Law.
c. God bore witness to their hearts, their believing hearts, by
pouring out the Holy Spirit on them, giving them the same
evidence as to the Jews. Acts 10:44-46, 11:15-17.
d. The Gentiles had their hearts purified by faith.
e. Circumcision and the Law was spoken of as a "yoke on the neck"
that neither Jews then nor their forefathers could bear.
f. Peter summarized his word by saying that the Gentiles would be
saved by GRACE even as would the Jews. Acts
Thus, Circumcision or Uncircumcision, Jew or Gentile, were saved
by grace through faith, apart from circumcision or works of the Law.
God saw the heart. This was Peter's testimony and evidence.
2. The Apostle Barnabas and Paul
The Book of Acts shows that Barnabas and Paul had been sent
together to work amongst the Gentiles (Acts 13:1-4).
In Acts 11:19-22, the disciples had been scattering the Seed of
the Word under a time of persecution. The result was that many of the
Gentiles believed.
The Church at Jerusalem sent Barnabas down to Antioch, who after
seeing the grace of God on the Gentiles, went to Tarsus to seek for
Saul. Finding him, he brought him to Antioch where together they
taught the Gentile believers (Acts 11:22-26).
After several years there the Holy Spirit indicated expressly
that Barnabas and Saul were to be separated unto special work. After
fasting and prayer with the laying on of hands of the prophets and
teachers, both Barnabas and Saul were recommended to this work (Acts
13:1-3).
Acts 13:4-14:28, records for us the events of the first Apostolic
journey and the great response of the Gentiles in various cities, as
well as the response of some Jews in the synagogues, and much
opposition from others.
God confirmed His Word amongst the Gentiles in signs and wonders.
Many churches were established amongst them. (Galatians 2:7-9).
Paul's Gospel of justification by faith is set forth in Romans and
abundantly witnesses to the true Gospel of Christ for both Jew and
Gentile (Romans 2:24-29;3:29,30;4:9-12). God made no difference in
salvation of the Jew or Gentile. Both were saved on the same ground,
the ground of God's grace.
3. The Apostle James
After Peter's testimony of the sovereign outpouring of the Spirit
on the Gentiles under his ministry, and then the evidence of God's
saving grace on the Gentiles under the ministries of Barnabas and
Paul, the Apostle James rises to speak.
He confirmed Peter's witness that God was indeed making out the of
the Gentiles a people for His Name. The Scripture is quoted here in
full. Acts 15:15-18.
"And to this agree the words of the prophets; as
it is written, After this I will return and will
build again the Tabernacle of David which is
fallen down; and I will build again the ruins
thereof, and I will set it up; That the residue of
men might seek after the Lord, and all the
Gentiles, upon whom My Name is called, saith
the Lord, who doeth all these things. Known unto
God are all His works from the beginning of the
world."
Here we see James quoting from one of the Old Testament Prophets.
He appeals to their own Scriptures as the final court of appeal.
However, before this passage is considered more fully, we will note
the final sentence of the Jerusalem Council.
4. The Final Sentence (Acts 15:19-21)
The end result was that James gave sentence that the Gentile
Churches did not have to be circumcised or come under the Law of
Moses, or be troubled by Judaizing teachers of the Law.
Four things were prohibited to the Gentiles, even as to the Jews.
a. Abstinence from pollution of idols.
b. Abstinence from fornication.
c. Abstinence from things strangled.
d. Abstinence from blood.
Read in connection with these things 1 Corinthians 8:1-13; Genesis
9:4; Leviticus 17:10-14; 22:8; 1 Corinthians 5:1-13; 6:13-20; 7:2.
These briefly were forbidden; idolatry and immorality, which
things were also forbidden to anyone in true Covenant relationship
with God.
5. The Letters to the Gentile Churches (Acts 15:22-35).
Letters were written to the Gentile Churches and sent by the
Apostolic team which included the Prophets Judas and Silas with
Barnabas and Paul.
On the return to Antioch there was great joy among the Gentile
believers over the epistle. Thus, the great schism that threatened
the Early Church, the one Body of Christ, was prevented under
Apostolic leadership and revelation.
Comments on Acts 15:15-18
We return now to a fuller consideration of the passage of
Scripture that James quoted. This passage provokes a number of
questions.
Let the reader note that it was not Peter's vision of ministry to
the Gentiles, Barnabas' and Paul's ministry to the Gentiles, but the
Old Testament scriptures became the final court of appeal to the
Council convened at Jerusalem.
James, by a Word of Wisdom quotes this unusual passage of
scripture concerning the Gentiles, even as Peter on the Day of
Pentecost had quoted from the Prophet Joel concerning the outpouring
of the Spirit of the Jew. The quotation is taken from Amos 9:11-12.
It is interesting to note the slight differences or rather the
Apostolic interpretation, by the Spirit, of the word of the Prophet.
Perhaps a contrastive and comparative look may lift these
differences more distinctly to our view:
The Prophet Amos The Apostle James
(Amos 9:11-12) (Acts 15:14-17)
*In that day - *After this I will return
*Will I raise up the *And will build again the
Tabernacle of David - Tabernacle of David which is
that is fallen fallen down
*And close up the breaches
therefore -
*And I will raise up his - *And I will build again the ruins
ruins thereof
*And I will build it as - *And I will set it up
of old
*That they may possess the - *That the residue of men might
remnant of Edom seek the Lord
*And of all the heathen - *And all the Gentiles
*Which are called by My Name - *Upon whom My Name is called
*Saith the Lord that doeth - *Saith the Lord who doeth all
this these things
The main points are brought more sharply into focus here.
* God is visiting the Gentiles to take out of them a people for His
Name.
* The words of the Old Testament Prophets agree with this.
* Though speaking of the Prophets, in the plural, James quotes but one
Prophet, Amos.
* The burden of the prophecy states that:
After this I will return
I will build again the Tabernacle of David
The Tabernacle of David had fallen down
I will raise again the ruins thereof
I will set it up
* The purpose is that the remnant of Edom (residue of men) might seek
the Lord, and that the heathen (Gentiles) might have the Name of the
Lord called upon them.
* It is God who is doing these things.
* These works were known to God from the beginning of the world.
Remember, the Early church as yet did not have the New Testament
Scriptures. All that God was doing in their midst had to find its
roots and foundations in the Old testament Scriptures. This is their
only infallible court of appeal. They have to discover the New
Testament in the Old Testament. Thus James is given, by the Spirit, a
Word of Wisdom, which Old Testament Scripture would appropriately
settle the issue concerning the Gentiles.
These passages of Scripture from the Old and the New Testaments
immediately provoke for us today a number of questions that desire
answers.
What has the rebuilding of the Tabernacle of David got to do with
the Gentiles coming into the Gospel Dispensation? What is the
Tabernacle of David? Why not have the Gentiles come in to the
Tabernacle of Moses? Did David have a Tabernacle? What was it? What
was it all about? Did Gentiles get into David's Tabernacle?
Again, where was David's Tabernacle at this time? If it is to be
built again and its ruins raised up, and if it is to be built again as
in the days of old, then what does this building again mean? Exactly
what did happen in the days of old?
When James quoted this Scripture and applied it here in the
settling of the Jewish and Gentile contention, did he mean it to be
accepted in a literal or spiritual way? Do we look for a restoration
of a literal Tabernacle of David, or is there some spiritual
significance and application to be sought?
CONCLUSION
Under the outpouring of the Holy Spirit in the Book of Acts, we
see Jew and Gentile coming into the spiritual order of the Tabernacle
of David.
The ministry of true worship, (John 4:24), the ministry of Psalms,
hymns and spiritual songs, (Ephesians 5:18,19; Colossians 3:16; James
5:13) was confirmed in the Early Church. Song, praise and joy
abounded even as it had in the days of old under David's Tabernacle.
See the type of worship when the Ark is restored within the
Tabernacle of David (Remember the Church - Tabernacle of David - Mt.
Zion or zion).
1. Singers and Singing
(1 Chronicles 15:16-27; Colossians 3:16)
2. Instruments of Music
(1 Chronicles 23:5; 25:1-7; Ephesians 5:18-19)
3. Levites minister before Ark
(1 Chronicles 16:37, Hebrews 6:19-20; 10:19-21)
4. Recording
(1 Chronicles 16:4, Psalms 80:1; Revelation 1:10-11)
5. Thanking
(1 Chronicles 16:4,8,41; 1 Thessalonians 5:18)
6. Praise
(1 Chronicles 16:4,36; Hebrews 13:15)
7. Psalm Singing
(1 Chronicles 16:7, Ephesians 5:18-19, 1 Corinthians 14:26, James
5:13)
8. Rejoicing and Joy
(1 Chronicles 16:10,27,31; Acts 13:52)
9. Clapping
(Psalms 47:11)
10. Shouting
(1 Chronicles 15:28; 1 Thessalonians 4:16)
11. Dancing
(1 Chronicles 15:29, Psalms 149:3, Luke 15:25)
12. Lifting up hands
(Psalms 134; 1 Timothy 2:8)
13. Worship - Access - Bowing
(1 Chronicles 16:29; John 4:20-24)
14. Seeking the Lord
(1 Chronicles 16:10-11; Acts 15:17)
15. Spiritual Sacrifices
(Psalms 27:6; 116:17; 1 Peter 2:3-5; Hebrews 13:15,16)
16. Amen (In Blessing)
(1 Chronicles 16:36; 1 Corinthians 14:16)
One thing should be clear, and this is the fact that God is
seeking to restore worship according to the Commandment of David, the
anointed singer and Psalmist of Israel, (2 Samuel 25:1,2). The songs
of Zion are being heard in the Church.
END of STUDY FOUR
