If you have your Bibles handy, would you open those up again to Acts chapter 15? Our text this morning will be verses 13 through 21. After they had stopped speaking, James answered saying, brethren, listen to me. Simeon has related how God first concerned himself about taking from among the Gentiles a people for his name. With this, the words of the prophets agree, just as it is written, after these things, I will return and I will rebuild the tabernacle of David which has fallen and I will rebuild its ruins and I will restore it so that the rest of mankind may seek the Lord and all the Gentiles who are called by my name. says the Lord who makes these things known from long ago. Therefore, it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. For Moses from ancient generations has in every city those who preach him since he is read in the synagogues every Sabbath. The grass withers and the flower fades, but the Word of our God stands forever. Let's pray. Heavenly Father, we ask as we gather here as your people, Lord, this morning to worship you, that you would use, by the agency of your Holy Spirit, Your word here before us this morning, Lord, to encourage our hearts and to direct, Lord, our affections towards you, particularly, Lord, through what you have done for us through your son, Jesus Christ. Lord, that we may treasure above all things the great love and mercy that you have lavished upon us through him. Father, may my words this morning be directed to that great end, and it's in Christ's name I pray, amen. You may be seated. True wisdom, which is ultimately wisdom from above, propagates both peace and justice. I've always marveled at the wisdom of Solomon that was demonstrated in the handling of the two women that were fighting over the child. As we read in 1 Kings 3, as you recall, each one of the women claimed that the remaining child was theirs because the other one's child had died and had stolen it from themselves. And so to settle the matter, Solomon calls for a sword and declares that he would cut the child in half and give half to each one of the women. And by doing so, as he anticipated, the true mother acquiesced because she would rather allow the other woman to have her child than to see it perish by the sword. And by this, then he was able to discern the true mother and he settled that matter. And with this settlement, not only was there a peaceful resolution to the case, but a just decision that was aligned with the truth. That is to say that he settled the matter with the wisdom that brought forth both peace and justice. The episode ends with this statement, when all Israel heard of the judgment which the king had handed down, they feared the king, for they saw that the wisdom of God was in him to administer justice. In other words, again, he settled this issue. with wisdom from above. And that's the way we see James actually settling the matter in the context of the Jerusalem Council in our passage today. So, let me spend some time briefly reviewing. It's been a couple weeks since we last looked at the first portion of the Jerusalem Council, which we found beginning in Acts chapter 15 and verses one through 12, which Wes read for us here this morning. And thinking through the context that brought us to this point, as I mentioned in the last message, this particular chapter happens to stand as a very pivotal moment in the whole of the book. Aegis Fernando writes, Luke's account of the discussion regarding the relation of the Gentiles to the law of Moses forms the center of Acts, both structurally and theologically. So I won't take time to rehash all of this again, But in the last message, I began by reviewing the context of Gentile salvation, sort of rewinding back to Acts chapter 10 and progressing through chapter 14, which included the various events such as the outpouring of the Holy Spirit upon the Gentiles that were gathered together in Cornelius' home in Caesarea. It included the birth of this church in Antioch that was comprised of both Jews and Gentiles, and also the first missionary journey of Paul and Barnabas in the regions of Cyprus, Galatia, and Pamphylia, where we see many Gentiles being brought to faith. We also, in the last message, considered the letter written by the Apostle Paul to the Galatians, which some believe that it was written somewhere in AD 48 while he was in Antioch following the first missionary journey and just several months before this Jerusalem council. And in his letter, he addresses the very same issues regarding the inclusion of the Gentiles and the warning against the false teaching of the Judaizers. It was later than, if we understand the chronology correctly, and there are various views on this, but it would have been later than in probably the fall of AD 48, while still in Antioch, that several men came from Judea, and they were preaching about the need for the Gentiles, rather, to be circumcised. And because of this, then, he is sent by the Antioch church, along with Barnabas and some other brethren, to go to the church in Jerusalem in order to get this matter sorted out among the elders and apostles and bring some sort of authoritative resolution to the issue. So they made their way there, and in the last message, we saw this initial meeting, which included the entire Church of Jerusalem, along with the elders and apostles. And it was during this meeting that, while Paul and Barnabas were reporting to them all of the things that God had been doing through them, among the Gentiles that some of the sect of Pharisees, who were fellow believers, stood up and said at that time, it is necessary to circumcise them and to direct them to observe the law of Moses. In other words, they were restating the very thing that those from Judea had gone to Antioch and declared, only even adding to that the fact that not only are they to be circumcised, but they must observe the law of Moses. They must become Jewish proselytes. It was then in a subsequent meeting with just the elders and apostles that following much debate, Peter stood up and addressed the entire assembly. And in his address, he made reference to his ministry and the outpouring of the spirit in the home of Cornelius. And then he concluded his message with a couple of very powerful statements. Peter said this, now therefore, why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? but we believe that we are saved through the grace of the Lord Jesus Christ in the same way as they also are. And following this, Luke records that all kept silence. And then they listened some more to Paul and Barnabas relating to them all that God had been doing through them among the Gentiles. And that brings us up to our text here this morning. And the theme for the passage this morning is this, the spirit-led decision of the Jerusalem council was formalized by James based upon testimony and validated by scripture. The three main headings this morning are these, a wise introduction, secondly, by testimony and scripture, and then thirdly, a spirit-led decision. So beginning in verse 13, a wise introduction. It reads, after they had stopped speaking, James answered saying, brethren, listen to me. So as you might recall, James, the apostle, the brother of John had already been put to death by King Herod Agrippa back in Acts chapter 12. So this is the James that is the brother of Jesus. We also need to bear in mind some of the things that we know about James. For one, he had not always been a follower of Jesus. He, along with his other siblings, had actually scoffed at Jesus during his earthly ministry. But somewhere along the line, something changed because we find in the first chapter of Acts that James was actually gathered along with his other brothers with the believers there in Jerusalem, waiting for the outpouring of the Spirit. And so, likely among the very same group upon whom the Holy Spirit was poured out on the day of Pentecost. Eventually, James would be advanced in prominence there in the true Church of Jerusalem and became then its leader. And Paul referred to him in Galatians as being both an apostle living in Jerusalem and a pillar of the church. That's how Paul describes James. And this is also then the same James that wrote the book of James that we have in our New Testament Bible. James, the book of James was likely the first of the New Testament writings to be written, probably around five years before this Jerusalem council. James would become known as James the Just, and he also had this nickname Old Camel Knees because apparently he spent so much time on his knees in prayer that he had developed these outrageous calluses on his knees. So this is the James that emerges here in our text this morning. And here in verse 13, there's actually a couple of points worth drawing out about the manner in which James addresses the council for the purpose of rendering a decision. So first of all, what we notice, it begins after they stopped speaking. In other words, James had waited his turn to speak. It was only after Peter had addressed them, and that Paul and Barnabas had the opportunity to complete their testimony, that he finally then interjected himself into the conversation. And it's interesting, because this is actually very much in keeping with the counsel that he provided in his own epistle, when he said, everyone must be quick to hear, slow to speak, and slow to anger. In other words, the wisdom that James taught was the very wisdom that he lived. And when I grow up, that's how I want to be as well. Secondly, he addressed the assembly as his brethren. He says, brethren, listen to me. Now remember this assembly included here, likely the same Pharisees, that had been pushing hard to require the Jews to be circumcised, I'm sorry, the Gentiles to be circumcised and placed under the yoke of the Mosaic law in order that they might be saved and included in the people of God. And yet in this instance, he does not censure them, but rather he works to bring them into unity with the body of Christ and rendering a decision that was honoring to God. It was, in this way, a very wise introduction, and this leads us to the next heading, by testimony in scripture. So James continues then in verse 14, Simeon has related how God first concerned himself about taking from among the Gentiles a people for his name. So we see James here refer to Peter as Simeon. This would have been the Aramaic version of Simon, his Hebrew name, and would have been quite natural given the context of this particular Jewish assembly that he was addressing. And here he gives reference to the testimony provided by Peter concerning this ministry among the Gentiles, in particular, He draws attention to the testimony as it relates to the work of God and especially in regards to this inclusion of the Gentiles, a people for his name. As you recall, all of the circumstances surrounding the event that had taken place with Cornelius, we know that it was clearly initiated and orchestrated by the hand of God and far beyond any doubt, that it was done in accordance with his will. If we think about the vision that was given to Cornelius almost simultaneously to that which was given to Peter and the sending of the messengers and all of the timing, all of the events leading up to that, it was clearly something more than mere coincidence. This was God's doing. And the testimony of Peter clearly demonstrated that truth. Therefore, just in the same manner that Israel had been chosen by God, so too the Gentiles have been chosen by God and are called His people, a people that is for His name. And this is very much in accordance with what Jesus had told them as recorded in John 10, 16. He said, I have other sheep, which are not of this fold. That would be referring to the Gentiles. I must bring them also and they will hear my voice and they will become one flock with one shepherd. James then continues in verse 15, he says, "...with this the words of the prophets agree, just as it is written, after these things I will return, and I will rebuild the tabernacle of David which is fallen, and I will rebuild its ruins, and I will restore it." so that the rest of mankind may seek the Lord and all the Gentiles who are called by my name, says the Lord who makes these things known from long ago." So here, James demonstrates that what God has done through the ministry of Peter is actually harmonized with what the prophets had spoken. And he uses Amos 9 as his primary proof text. Apparently, from the commentaries I've read, the passage that he quotes is from the Septuagint version, which would be the Greek version of the Old Testament, and has some minor deviations, even from that text, that carry themes related to prophecies concerning the inclusion of Gentiles drawn, perhaps, from other prophecies as well. Now with this, let me draw your attention to several things related to this passage. First of all, the theme of this passage that he quotes here centers on the restoration of David's fallen tabernacle. Now this could be perhaps a reference to the throne of David, but more likely this is speaking actually to the tabernacle as in a temple of David, and it's pointing towards the spiritual realization of that temple, which is in Christ, that is the messianic temple. Secondly, the thrust of this quotation has to do with the inclusion of the Gentiles into this messianic temple, and through this restoration, the Gentiles will also be counted among the very people of God. The third observation is this has always been the plan of God, and that he even declares it so by the prophet, saying that he made it known long before its arrival. I appreciate the insights provided by Schnabel in his commentary. He writes this, in sum, James uses the quotation from Amos 9, 11 through 12, interpreted with other Old Testament texts that refer to the building of the temple of the messianic age, in order to provide the exegetical foundation for the theological position that Peter, Barnabas, and Paul, and he himself are advocating. God's plan includes the integration of the Gentiles into his people as Gentiles without having to become Jewish proselytes. The Messianic Temple, the restored tent of David, is the community of all people who believe in Jesus as Israel's Messiah and Savior, people who, as a result of their faith in Jesus, belong to Yahweh. The Messianic Community, the promised temple of the last days, has been established, initiated by Jesus, and led by the Twelve. with a large number of Jews turning to God as they have believed in Jesus as Israel's Messiah and Savior." So that's the thrust here of what he's saying is he... not only leans upon the testimony given by Peter and Paul and Barnabas, but the affirmation that we see according to scripture. And this leads us then to the final heading, a spirit led decision. So James continues, he says in verse 19, therefore, It is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols, and from fornication, and from what is strangled, and from blood. For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath. So with this, James now articulates his final decision on the matter concerning the Gentiles. And I see three basic portions here of this final statement. First of all, his summary statement. Secondly, a prescribed course of action. And then thirdly, his supporting rationale. So let's look at each of these in turn. First, we have his summary statement. He begins saying, therefore it is my judgment. His resolution here is given very decisively. His mind on the matter is settled, and as the leader of the church in Jerusalem, he now casts his opinion. I would say with that said, it's rendered before the judgment of the apostles and the elders who have gathered there, who by their subsequent actions then affirm his decision. James says this, therefore, it is my judgment that we do not trouble those who are turning to God from among the Gentiles. This is really the gist of the matter. That they, the Jews, in authority over the New Testament church, would not trouble the Gentiles who've been brought to faith in Christ, and in so doing, have turned from their heathen ways to worship the one true God. Now the Greek verb translated trouble here in the NASB is apparently only found one time in this one instance in the New Testament. And the word means to trouble, cause disturbance, annoy, harass. It implies that which brings distress and unwelcome interference. And clearly this is in reference to the demand that was being made by some that the Gentiles be both circumcised and brought under the Mosaic law in order to become bona fide members of God's people. And James says his decision is against this requirement. He rejects this notion on the basis of the testimonies of Peter, Paul, and Barnabas, as well as the prophetic word concerning the inclusion of the Gentiles in the Messianic age. This is James' summary judgment. But secondly, we see James provide a prescribed course of action in order to address this issue, because there's more than one things here at stake. We have these two groups of people who are now coming together as one body to worship the Lord. So he continues, he says, Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, but that we write to them that they abstain from things contaminated by idols, and from fornication, and from what is strangled, and from blood. So the course of action that he prescribes here is to write a letter, likely being distributed by way of the church in Antioch where this issue originated, that provides four things from which the Gentiles need to abstain. Namely, things contaminated by idols, fornication, things strangled, and from blood. And as you look at various commentaries and listen to other people that weigh in on what's happening here, opinions begin to diverge at this point. The question is, why did James choose these four items, and how are these to be understood and applied within the New Covenant? In trying to reason through this, I want to begin with, I think, what is most clear about this list. And I can think about this in four ways, four things that are clear about what he's prescribing here, based upon the context and what we already know. some of them things that we know he's not communicating and a couple of things that we know he is and the purpose behind what he's doing. So first of all, the list of requirements here should not be understood as some sort of compromise to what was declared concerning salvation by grace through faith, which was Peter's primary point. rather than by the keeping of the law. In other words, it wasn't as if James was saying, okay, let's make salvation by law easier by just reducing it to four commandments. If you follow these four things, now you have demonstrated that you are deserving of salvation. That's not what he's communicating here. That's not the point. He's actually in agreement with Peter. So these standards must be viewed through that lens, not as that which is prescriptive in terms of entering into salvation, which is only through faith, by grace through faith in Christ, but behaviors that ought to be lived out among those of the Gentiles that are so doing. So that would be the first point. Secondly, we would not want to conclude that this was then the sum total of the moral code for the church. That wasn't the point either. Jesus, in fact, told his disciples when he handed to them the great commission, that among those to whom they proclaimed the gospel and that were baptized and brought into the fold, into the faith, they were to teach them all that he had commanded them. And certainly the law of Christ is far more than these four items. So it can't be that that he's doing here. So thirdly, What we see here is the reason for the list of the inclusion of Gentiles into the people of God was in order that there might be peace between these two groups. This list pertains not only to what is right in the eyes of God, but that which is going to allow them to be harmonious together in the context of the new covenant. And then finally, in relationship to this fact, we must remember that the Gentiles, by turning to God, were turning away from their pagan rituals and lifestyle that were very common in that culture. They were, in fact, heathens that were now being bound together with the true worshipers of God in Christ. In other words, there is a very cultural context here that we have to appreciate in terms of these people that are, at this time, turning from faith and being included with the Jews. So I don't think there would be much debate over these four basic observations. As I say, there are a number of opinions among good men and the finer details, but let's press on and look then at the four rules prescribed here by James. for the Gentiles, and these are four things from which they should abstain from. So first of all, abstaining from things contaminated by idols. Most likely, by the way that he phrases this, this has to do with food that has been sacrificed to idols, which would have been very, very common. Now, it's likely that in so saying this, it goes without saying that there would have been a broader application to this as well, concerning everything that was tied to their worship of various idols and the feasts at pagan temples. They were to abstain from those things. Secondly, abstain from fornication. So the Greek word used here for interpreted fornication would have covered a variety of forms of sexual immorality. Now this particular item on the list seems a little odd as we run it alongside the other three because the other three seem to have a connection with food and eating. Most commentators ascribe this to the fact that the culture among the Gentiles was exceedingly lax in this regard. And while adultery was considered criminal, there was a host of other sexual immorality that was not, that would have been commonplace among the people there. And so it was needful that James would include this because it was very pertinent to how they would relate to one another. Furthermore, we also see that sexual immorality was actually very closely linked with their pagan idolatry. There was a close connection there. For instance, we see these two issues addressed side by side by Jesus in the letter to Thyatira in Revelation 2.20. Jesus, as John conveys to us, said this, but I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads my bondservants astray, so that they commit acts of immorality and eat things sacrificed to idols. So we see those two things paired very closely together. Furthermore, if we think about Paul's letter to the Corinthians, Both sexual immorality and food sacrifice to idols are topics that he feels compelled to address with them because there were problems there in the church. So abstain from things contaminated by idols, abstain from fornication. Thirdly, abstain from what is strangled. This would have referred to the eating of animals that had been strangled. And the reason why this was a problem is that means there would have been blood within the meat. They hadn't had their throat slit and the blood drained out from them. And so it's actually very much tied to the fourth one. And maybe these two are one in the same thing. The fourth one being abstained from blood. They were not to consume the blood of animals. Now again, we are thinking about a group of people in a particular context here, but this command actually preceded the Law of Moses. It was communicated to Noah in Genesis 9 when God said, you shall not eat flesh with its life, that is, its blood. In that passage, we see God saying, you may not only eat from all of the vegetation, but you can also eat of the animals as well, but not with the lifeblood still in it. So we have in this way, perhaps what we would consider sort of a normative moral code that even preceded, predated that which was given in the Mosaic law itself. This leads us then to the final portion of James' resolution, which is his supporting rationale, and he says, Now, once again, there are a variety of opinions as to what this rationale has to do with the decision that he just rendered. Here is the opinion of John Gill, which makes good sense to me. Gill writes this, this is given by James as a reason why the Gentiles should be wrote unto concerning the above things, because that they hearing the law read and expounded every week would be ready to conclude that they were obliged to submit unto it as to circumcision and the other things, unless they were told that they were free from it. only in order to maintain peace with their brethren, the Jews. It would be necessary for them to abstain from the above things." So in other words, by way of this decree in the Jerusalem Council, from the Jerusalem Council, it would provide a sure ground For the Gentiles, as they would be gathering with the Jews and hearing from the scriptures being taught week by week, a sure ground that they were not needed to be yoked to the Mosaic law or needful for them to have circumcision. They could have a clear conscience on this matter as they worshiped and fellowshiped together in the early church. But there may be one more piece to this as well. Schnabel in his commentary advocates for the view that the four stipulations provided should be interpreted in terms of the regulations that Leviticus 17 through 18 formulates for Gentiles living in Israel as resident aliens. If you go back to those chapters, you'll see that there were prescriptions in the Mosaic Law which actually dealt with how those who were resident aliens among them would interact. And there was a close alignment, not perfectly, but close alignment between what's prescribed here by James and what we find in those two particular chapters. And I would say, at the very least, likely a basis for which James had selected them. Therefore, the Jews who are familiar with the Levitical laws, which had been preached every Sabbath in the synagogue, would have their consciences set to rest by having the Gentiles follow these standards. As such, it was a good measure for the making of peace that Jews and Gentiles could be joined together in Christ as one body. I would say this, whatever our understanding of James' rationale here, I think we can all agree that this was truly a spirit led decision and really a beautiful manifestation of what James had described in his own letter regarding the wisdom from above by which the Gentile controversy might be settled. So with that, let me just make some final applications. First of all, we see in this passage that testimony has its place, but scripture must be the final word. Testimony has its place, but scripture must be the final word. There is, I would say, great value in relating to others the wonderful things that we have seen God do, things that we have seen with our own eyes, whether it be something in our lives or what He has done in the lives of those around us. They are things that we have experienced that then bolster our faith in God and our cause for us to revere Him and to worship Him. These sorts of testimonies give proof that God is still at work in this earth and furthering his kingdom and manifesting both his power and his glory. And such testimony, I believe, is vital to the health of the church. As a matter of fact, this Wednesday, we are, Lord willing, we'll get to hear from Anthony at our congregational meeting, how the Lord delivered him from the domain of darkness into his kingdom of life. There's no shortage really of the ways in which we can testify among the people of God how he has done these sorts of things in our life and how testimony has been used through the ages beginning even here among them as we see Paul and Barnabas relating all the things that God had done through them. This is a practice that has been woven into the church from those days until now. And so there is definitely a place for giving testimony. But that being said, what we see in our passage today is that Scripture has the final and authoritative Word. All of our experiences need to be filtered through that lens. We must always be asking the question, how does this experience align with the Word of God, lest we be led astray by wrong interpretation of the events that we have experienced? The word serves in this way then as an anchor of our faith and our practice, just as it was for the council in Jerusalem in AD 48. Second application, there is only one people of God. I've said that before, and I know it's really simple, but it's really, really important for us to grasp hold of this and to apply it. We who are in Christ are distinct from all other people, and this is through our union with Christ as the basis of this distinction. In other words, it has nothing to do with physical lineage. Who are your parents? That doesn't matter. It has nothing to do with some sort of national identity or ethnicity, but truly by the spirit of God that dwells within. As Paul writes in Ephesians 4, there is one body and one spirit. Just as also you are called in one hope of your calling, one Lord, one faith, one baptism, one God and father of all who is over all and through all and in all. There is one people of God, therefore. We read in 1 Peter 2, 9-10, you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light, for you once were not a people. but now you are the people of God. You had not received mercy, but now you have received mercy. There is only one people of God, and that is those who are united by faith to the Lord Jesus Christ. Thirdly, let us pray for the wisdom from above. And this is the wisdom of which James practiced in the context of the Jerusalem council, and that which brought forth the spirit-led decision of that council. It's the wisdom that he also spoke about in his letter. In James 1, he writes, but if any of you lacks wisdom, let him ask of God. who gives all generously and without reproach, and it will be given to him, but he must ask in faith without any doubting. And then in chapter three, he says this, who among you is wise and understanding? Let him show by his good behavior, his deeds in the gentleness of wisdom. But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. This wisdom is not that which comes down from above, but is earthly, natural, demonic. For where jealousy and selfish ambition exist, there is disorder and every evil thing. But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy, and the seed whose fruit is righteousness is sown in peace by those who make peace." Ultimately, this is the very wisdom of Christ himself. as we're told, in whom are hidden all the treasures of wisdom and knowledge. And it was through Christ that the wisdom of God was displayed by which brought about His perfect peace and justice. In other words, it's this wisdom from above that is the basis of our own salvation. And on that note, As we come to a close here, let me share this powerful verse from an old hymn called, Here is Love, Vast as an Ocean. The second verse goes like this. On the Mount of Crucifixion, fountains opened deep and wide. Through the floodgates of God's mercy flowed the vast and gracious tide, grace and love like mighty rivers poured incessant from above, and God's peace and perfect justice kissed a guilty world in love. That was the greatest display ever. of the wisdom that is from above. And it's the very means by which God has settled the matter of our own sin and the debt that we could never repay. So let us pray that we too may manifest this type of wisdom from above in our own lives. Let's pray. Heavenly Father, again, we are just thankful that you have preserved for us through the ages, Lord, your word, that by it we might be instructed, Lord. By it, Lord, that we might have a sure anchor, Lord, a way in which we can align, Lord, our paths to yours, our wills to yours. Lord, by it, we receive your instruction. And in it, Lord, You have testified, Lord, of our salvation. A salvation, Lord, that You provided in Your mercy and Your grace, apart, Lord, from our works and any merit of our own, Lord, by which You have lavished out Your love upon us in Christ. So, Father, even here as we go through the pages of Acts, the Jerusalem Council and the controversy that had erupted and how this was settled. Lord, we see your hand upon it. We see your finger, Lord, your wisdom, your love being, Lord, marked out in the way in which this was settled there in the early church. Father, we pray that you would, Lord, just open our hearts further, Lord, to an understanding and apprehension of this great love and your wisdom, Lord, that you have granted to us in Christ, and that we ourselves, Lord, by your grace might look to receive this wisdom and manifest this wisdom in our lives as well, and all of this for the sake of your glory and your praise. And it's in Christ's name we pray. Amen.