Interpretation | A People for His Name

Putting Peter in His Place: Learning Evangelistic Theology and Practice from the Jerusalem Council

October 24, 2011

Any occasion on which all the top leaders of the early church would have gathered to decide a vital doctrinal matter would obviously have been a crucial event in church history. Acts 15 provides us with the only inspired record of such a gathering, the Jerusalem Council. The record of this event in Acts 15, therefore, provides information that must vitally inform our theology and practice.

Petrine, Not Pauline, Priority in the Record of the Jerusalem Council

In that record, Luke relates that false teaching from some men concerning Gentile salvation (15:1) elicited vigorous responses from Paul and Barnabas (15:2a). As a result, the brethren decided that Paul and Barnabas and certain other men should go to Jerusalem to the apostles and elders to address this vital matter (15:2).

The apostles and elders’ meeting with Paul and Barnabas about this issue resulted in “much disputing” (15:6-7a). In response to these developments, Peter (15:7b-11), Paul and Barnabas (15:12), and finally James (15:13-21) addressed the gathered believers.

The inspired record of the deliberations of the Council thus reveals that the Holy Spirit directed Luke to record at varying length the contribution that each of these early church leaders made in settling the issue. Whereas the records of the ministries of Peter and James comprise multiple verses (5 verses and 9 verses, respectively), only one verse records the contribution of Paul and Barnabas.

Moreover, Luke relates another important difference among the testimonies borne by these church leaders. Whereas the recorded speeches by Peter and James both refer to the same specific evangelistic encounter involving Peter (15:7, 14), the record of the testimony borne by Barnabas and Paul refers generically to what God had done among the Gentiles through them.

The order in which these leaders addressed the Council is also significant. First, Peter spoke, followed by Paul. Having heard both of these leading apostles address the Council, James then appears to have weighed in decisively to settle the issue at hand.

James had both Peter’s testimony to the Council and Paul’s testimony to it to draw from in making his decisive remarks. We are not told that he referenced what God did through Paul in saving Gentiles; instead, he specified Peter’s ministry in Caesarea as the evangelistic encounter with Gentiles that provided the definitive evidence of how God had saved Gentiles without their being circumcised or being directed to keep the Mosaic Law.

These observations show that although the crucial issue of how Gentiles were to be saved was decided by ministry from all these church leaders, the record conveys not Pauline priority in these proceedings but Petrine. Our theology and practice must account for this fact properly.

The Jerusalem Council and A Proper Evangelistic Theology and Practice

Several important applications of the Petrine priority seen in the record of the Jerusalem Council inform us about a proper evangelistic theology and practice.

Acts 10 is a more important record of apostolic evangelism than Acts 13

First, the NT records at length two major evangelistic encounters each of both Peter (Acts 2, 10) and Paul (Acts 13, 17). Of these encounters, Paul’s ministry at Athens (Acts 17) took place after the Council and therefore does not pertain directly to the proceedings of the Council.

Acts 15 records explicitly that Peter’s ministry at Caesarea was vitally referenced at the Council, but it does not provide any explicit record that Paul’s ministry at Antioch of Pisidia played an important role in the decision making process of the Council. Thus, the inspired record of the Jerusalem Council teaches us that we should not hold that Acts 13 is a more important record of Gentile evangelism than Acts 10 simply because the former concerns the ministry of Paul and the latter concerns the ministry of Peter. In fact, Acts 15 instructs us that we should give greater importance to Acts 10 than to Acts 13.

Acts 10 must be properly correlated with 1 Corinthians 15 in order to have a proper understanding of the gospel

Second, although we certainly should regard 1 Corinthians 15:3-4 as important for our understanding of gospel preaching, we should note that Paul had not yet ministered in Corinth when the Council took place. Because the Council was able to settle decisively the truth of how Gentiles are to be saved by vitally referring to Peter’s ministry in Caesarea and without any contribution from the record of what Paul ministered in Corinth, we should not elevate 1 Corinthians 15:3-4 in such a manner as to regard it as of exclusively decisive significance for our understanding of Gentile evangelism. Rather, the record of Peter’s ministry in Caesarea must also play a central role in our understanding of Gentile evangelism.

The correctness of this interpretation is confirmed by our noting that Acts 15 records that Peter declared at the Council that “God made choice among us, that the Gentiles by my mouth should hear the word of the gospel , and believe” (15:7). This statement makes clear that Peter asserted at the Council that he had preached the gospel at Caesarea, and the fact that the record does not show anyone (including Paul) challenging his assertion as flawed teaches us that everyone at the Council regarded Peter’s ministry at Caesarea as authentic gospel ministry. We, therefore, should regard Acts 10 as a key passage that must be correlated with 1 Corinthians 15 in formulating our understanding and practice concerning gospel preaching.

Acts 10 provides vital understanding of apostolic gospel preaching that 1 Corinthians 15 does not

Furthermore, when Acts 10 and 1 Corinthians 15:3-4 are compared thoroughly, we should note that they do not provide us with two differing approaches to gospel preaching. Rather, what Paul gives us in only the briefest summary form in 1 Corinthians 15 is filled out in at least two important ways by Luke’s record of Peter’s ministry found in Acts 10.

First, Acts 10 teaches us how an apostle preached Jesus as the Christ to unsaved Gentiles (10:38) before testifying to His crucifixion and resurrection (10:39-41). Second, it reveals to us a key truth (10:42) that an apostle proclaimed after testifying to His crucifixion and resurrection (10:39-41) and how he based his subsequent appeal to sinners for salvation (10:43) on the basis of his prior proclamation of that key truth.

Conclusion

A careful examination of the Jerusalem Council account in Acts 15 has shown that the Holy Spirit inspired Luke to write this account in such a way that it emphasizes Petrine gospel ministry in a unique way. We, therefore, should learn from the Jerusalem Council to put Peter in his place in our evangelistic theology and practice by carefully accounting for the priority given to him at the Council concerning his ministry to Gentiles that is recorded in Acts 10 and 11.

In Evangelism, Gospel, Interpretation

The Necessity of Interpreting Gentecost in Relation to Amos 9

September 30, 2011

At the Jerusalem Council, Peter and James both cited what took place at Gentecost (Acts 10) as the conclusive evidence that Gentiles did not need to be circumcised and keep the Law in order to be saved. The account in Acts 15 presents James as the chief leader who presided over what took place at the Council.

In his decisive remarks, James declared, “Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for His name” (15:13-14). He added, “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 (15:15-17).”

Here James used Amos 9:11-12. Because he did so, we must maintain that he expected that his hearers would be familiar with the passage and would also readily understand how to interpret Gentecost in relation to it.

For us, establishing the full significance of his use of this passage involves many complexities, and interpreters differ widely on what he communicated through it.[1] Nonetheless, if we are to profit fully from what God has revealed to us about both the Jerusalem Council and Gentecost, we must interpret Gentecost in relation to Amos 9.

I look forward to this study and to sharing what God gives to me through it in future posts. As God brings it to mind, please pray for Spirit-filled insight for me as I undertake this important project.

[1]For a thorough discussion see Beale and Carson, Commentary on the New Testament Use of the Old Testament, 589-93.

In Interpretation

True Hope for the Oppressed!

September 26, 2011

In our world that is filled with horrific oppression, multitudes long for someone to deliver them from their merciless oppressors. Psalm 72 highlights the only true hope for the oppressed:

Give the king thy judgments, O God, and thy righteousness unto the king’s son. He shall judge thy people with righteousness, and thy poor with judgment. The mountains shall bring peace to the people, and the little hills, by righteousness. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor. . . . Yea, all kings shall fall down before him; all nations shall serve him. For he shall deliver the needy when he crieth; the poor also, and him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence: and precious shall their blood be in his sight (72:1-4; 11-14).

A comparison of this Psalm with Isaiah 11 makes clear Who the true hope for the oppressed is:

And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord; and shall make Him of quick understanding in the fear of the Lord: and He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears: But with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked (11:1-4).

Praise God that one day all oppression will finally cease! “Even so, come, Lord Jesus” (Rev. 22:20).

In Interpretation

"A Creative Element in Judgment"

September 25, 2011

Whether through the agency of men or not, Yahweh’s judgment is a process which sifts men. It separates the righteous from the wicked and thus makes the ‘remnant’ to appear. This points us to a creative element in judgment. We must not think of it as merely negative and destructive. It has, it is true, negative and punitive aspects. But what emerges as the result of judgment is, so to speak, all clear again. It is the beloved community, and we cannot imagine how this could possibly appear apart from judgment.

Leon Morris, The Biblical Doctrine of Judgment, 23

In Interpretation, Quotes

"Inditing a Good Matter"

September 20, 2011

The author of Psalm 45 begins by stating that his “heart is inditing a good matter” (45:1a). He thus expresses his viewpoint that he considers the thoughts that are filling his heart and pouring forth from it as good.

He then makes known the subject of those thoughts by saying, “I speak of the things which I have made touching the king” (45:1b). The good matter, therefore, that his heart was overflowing with concerned the King of whom he writes. He also expresses his skillfulness in setting forth his thoughts on his subject by declaring, “My tongue is the pen of a ready writer” (45:1c).

In the rest of the Psalm, he extols the King, beginning first by declaring His all-excelling fairness and superlative God-given eloquence (45:2a-b). He adds that because of His unequalled excellence in appearance, character, and speech, God has unendingly blessed Him (45:2c).

The Psalmist urges the King to gird Himself gloriously for warfare and to ride forth majestically to triumph over His enemies (45:3-5). Strikingly, he portrays the King’s decimating His enemies: “Thine arrows are sharp in the heart of the king’s enemies; whereby the people fall under thee” (45:5).

New Testament use of the next two verses (45:6-7) clearly identifies that this King is Jesus (cf. Heb. 1:2-6), the Messiah: “But unto the Son He saith, ‘Thy throne, O God, is for ever and ever: a scepter of righteousness is the scepter of Thy kingdom. Thou hast loved righteousness, and hated iniquity: therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows” (1:8-9). Plainly, both the Psalmist and the writer of Hebrews are emphasizing that this King, who is God Himself, is yet One who has been exalted by the One who is His God (the Father).

From the first seven verses of Psalm 45, an important truth that many likely overlook becomes clear. The Psalmist regards writing about the God-exalted Messiah’s fierce destruction of His enemies as “a good matter.” In contrast to the perspectives of even many believers today, his overflowing thoughts about the messianic King that he considered good include His work as the God-blessed Judge!

This inspired hymn, therefore, teaches us that our worship music should include songs that extol Jesus Christ as the God-exalted Judge and state that His righteous judgment of the enemies of God is a good thing. May God help our music to reflect aright His perspectives about the glory that He has given to His Son as the Judge.

In Interpretation, Music

The Teaching of "Nature" (1 Cor. 11:14-15)

September 14, 2011

Among believers today, First Corinthians 11:2-16 is a heavily disputed passage. Because this passage comprises fifteen verses in a key NT epistle, it deserves careful and thorough handling.

Determining the meaning of verses 14-15 and making appropriate application is one of the many challenging aspects of the passage: “Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.”

Aligning the parallel parts of these verses helps bring out the meaning:

Doth not even nature itself teach you,

that	if a	man	have long hair,	it is a	shame	unto	him?
But	if a	woman	have long hair,	it is a	glory	to	her:

for her hair is given her for a covering.

Based on the structure of the passage (note the exact parallelism of the relevant parts of the middle statements), these verses are setting forth what nature itself is teaching us. The word for nature (φύσις) does not refer to culture, environment, or human tradition. It refers to what is intrinsically within man.

By using a precisely formulated rhetorical question, Paul asserts that we are to answer the question that he poses affirmatively. It is important to note also that the tight structure of the passage, especially the exact parallelism, shows that nature itself is teaching us something about both the man and the woman; the passage is not teaching just about what is true for a woman.

Examining the Greek text of these verses brings out even more forcefully the relevance of the structure of the passage. Whatever application one comes to based on this teaching must do justice to what the original text actually says.

In Biblical Greek, Biblical Languages, Interpretation

Paul in the Book of Acts

September 13, 2011

The book of Acts emphasizes that Paul was a man with a mindset toward the ministry of the message. My chart, Paul the Prisoner, explains this emphasis under two major headings:

Who was he?
What did he do?

In Interpretation

Let Us All Heed the Lord's Gracious Invitation!

September 7, 2011

Isaiah 55:6-9 records the wonderful blessedness to which God graciously invites every sinner to come:

Seek ye the LORD while he may be found, call ye upon him while he is near: 7 Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. 8 For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. 9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.

Comparing these verses with Hebrews 11:6, “But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him,” points to the following truths:

—Unrighteous people must forsake their thoughts either that there is no God (cf. Ps. 14:1), or that He is unable to be found, or that He is hopelessly far away (cf. Acts 17:27-28).

—Unrighteous people must stop thinking of God merely, solely, or primarily as the One who punishes people for their sins.

—Unrighteous people must turn from false thinking that everyone will receive mercy and be pardoned in the end regardless of whether they seek after God and return to Him or not.

—Unrighteous people must forsake thinking that they will be able to find God whenever they see fit to do so—they must seek Him while He may be found and call on Him while He is near.

—The wicked must forsake their ways of not seeking after God and calling on Him

Let us all by faith seek now after the God who is and who rewards those who diligently seek Him by having mercy on and abundantly pardoning those who call on Him!

In Evangelism, Interpretation

"God Bless America!"

September 6, 2011

With the 2012 election a little more than a year away, we will likely hear many politicians in the upcoming days utter somewhere in their speeches, “God bless America!” Only God will know how many of these utterances will reflect a true desire for divine blessing on the U.S. versus mere propaganda to try to win votes from religious and patriotic voters.

Of those who will declare their desire for God to bless America, perhaps very few, if any, will have foremost in their minds what would constitute true divine blessing of America: “Unto you first God, having raised up His Son Jesus, sent Him to bless you, in turning away every one of you from his iniquities” (Acts 3:26). May God truly bless America by turning away every one of us from our iniquities!

In Interpretation

The Ministry of an Evangelist

September 5, 2011

While there are those who would make the evangelist a church-planter or equate him with the modern missionary, there is no real Biblical basis for such claims. The evangelist is a man of God who has been called of God to that particular ministry (Ephesians 4:11). A careful look at the life and ministry of Philip, the evangelist, reminds one of the ministries of the modern day evangelist. While his mode of travel may have undergone much change, his ministry remains much the same as described in Acts 8; mass evangelism, personal evangelism and an itinerant ministry in the churches.

—Ken Lynch, The Evangelist: His Life and Ministry to the Church and World, 24

In Evangelism, Interpretation, Quotes

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