Acts: The Expansion of the Church
Session 8
Estimated reading time: 28 minutes
Dealing with Conflict
In this chapter of “Acts: The Expansion of the Church” we will handle the topic is “Dealing With Conflict.” We will be delving into what took place during the Jerusalem Council. I have been very blessed to have been able to study a book I would like to share with you. It is entitled, “The Harmony of the Life of St. Paul.” This was written by a man named Frank Goodwin. It was originally published in 1895. When I first started reading it, I thought, “Wow, this is amazing work!” It really led me to tie together Acts 15 with the Book of Galatians. This is what we are going to look at in this section. It is available in reprint form from Baker Bookhouse. It can most likely be purchased anywhere, and but I highly recommend it.
We will open in Acts 15. Most scholars think that Galatians was written from Corinth after the second missionary journey around 52 or 53 AD. Some other scholars have also proposed that it was written sometime around Acts 11. However, there are problems with both of these scenarios. The scenario that actually makes the most sense is that it was written after Acts 15. This is when the Judaizers, who were really influencing the people in Jerusalem and Antioch, and were suggesting that in order to be saved, you had to be circumcised. They went to Galatia as well, which Paul had first come across all the cities in Galatia that we talked about in the last chapter. We are referring to Antioch, Pisidia, Iconium, Derbe, and Lystra. Those cities were in the southern part of the province of Galatia. These were the cities where the new believers had first come because of Paul and Barnabas’ preaching. We will see how this all fits together. That time period of the first missionary journey was 46 to 47 AD. I did enclose a timeline on the website that can be printed out and studied. There are some of the corrections I made from the original timeline. As I learn more and more about the timing and how the different books fit into it, then I will be revising the timeline. Hopefully, it will be at least the best that we know right now.
Timeline of the Book of Acts
| Dates | Reference | Events | Books Written | Historical Events | Roman Emperors |
|---|---|---|---|---|---|
| c. 5 AD | Acts 21:39 | Paul born in Tarsus of Cilicia | Augustus (27 BC‐14 AD) | ||
| 7 AD | Judea becomes a Roman Imperial province | ||||
| 14 AD | Tiberius (14‐37 AD) | ||||
| 26 AD | Pontius Pilate procurator of Judea | ||||
| 29 AD | Acts 1‐2 | Jesus is crucified under Pontius Pilate, Resurrection Appearances (after Passover) | |||
| Ascension | |||||
| Birth of Church on Pentecost | |||||
| Acts 3 | Lame man healed, Peter’s 2nd sermon | ||||
| Acts 4 | Peter & John before Sanhedrin | ||||
| Fellowship in Community | |||||
| 29‐31 AD | Acts 5 | Ananias & Sapphira | |||
| Multitudes believe and many signs and wonders | |||||
| c. 29‐34 AD | Acts 22:3; Phil 3:5 | Paul in the school of Gamaliel, Jerusalem | |||
| 31‐33 AD | Acts 6‐7 | Selection of 7 deacons | |||
| Arrest and stoning of Stephen | |||||
| Paul present at Stephen’s stoning | |||||
| 33‐34 AD | Acts 8 | Scattering of church: Philip in Samaria, Peter & John travel | |||
| 34 AD | Acts 9; II Cor 11:32 | Paul’s conversion on road to Damascus | Aretas king of Damascus (9 BC‐40 AD) | ||
| 34‐37 AD | Gal 1:17 | Paul goes to Arabia for 3 years | |||
| 37 AD | Acts 9:20‐30 | Paul returns to Damascus, then Jerusalem, then Tarsus | Herod Agrippa appointed by Tiberius as king of Judea | Gaius (37‐41 AD) also called Caligula | |
| 38‐41 AD | Acts 10 | Peter preaches to Cornelius’ household in Caesarea; first Gentiles believe | |||
| 41 AD | Herod Agrippa appointed by Claudius ruler of ALL Judea (includes Samaria & other provinces) | Claudius (41‐54 AD) | |||
| 41‐43 AD | Acts 11:22‐26 | Barnabas goes to Antioch | |||
| Barnabas gets Saul from Tarsus, spends year in Antioch | |||||
| 43 AD | Acts 11:27‐30 | Agabus prophesies of famine | Famine documented by Josephus | ||
| Aid sent to Jerusalem with Barnabas & Paul | |||||
| 44 AD | Acts 12:1, 2 | Herod executes James, brother of John | |||
| Acts 12:3‐19 | Peter in prison, rescued by angel | ||||
| Acts 12:20‐24 | Herod Agrippa dies during festival given for Claudius | March 16, date of Herod’s death | |||
| 46-47 AD | Acts 13:1-14:27 | 1st Missionary Journey Paul & Barnabas | |||
| 47-49 AD | Acts 14:28 | Paul & Barnabas in Antioch | |||
| 49-50 AD | Acts 15 | Jerusalem Council | |||
| 50-51 AD | Acts 15:30-36 | Paul & Barnabas in Antioch “some days” | Galatians | ||
| 51-54 AD | Acts 16:1-18:23 | 2nd Missionary Journey Paul & Silas (2 yrs in Corinth) | I Thessalonians | 51-52 AD Claudius expels Jews from Rome | |
| 54-57 AD | Acts 18:23-19:41 | 3rd Missionary Journey (in Ephesus 2 yrs and 3 mo) | I Corinthians (from Ephesus) | Nero (54-68 AD) | |
| 57 AD | Acts 20:1-21:14 | End of 3rd Journey | II Corinthians (from Macedonia); Romans (from Corinth) | ||
| 57-59 AD | Acts 21:15-26:32 | Jerusalem and Captivity in Caesarea | Felix procurator until 59 AD, Festus replaces him | ||
| 59-60 AD | Acts 27:1-28:13 | Trip to Rome, Shipwreck | Burrhus prefect in Rome | ||
| 60-62 AD | Acts 28:14-31 | Prison in Rome, Hired house | Philemon; Colossians; Ephesians; Philippians | ||
| 63-67 AD | Release from prison: Macedonia, Crete, Troas, Nicopolis | I Timothy; Titus; Hebrews? | Great Fire in Rome July 64 AD, Christians blamed | ||
| 67 AD | 2nd Imprisonment, execution | II Timothy | |||
| 66-69 AD | Beginning of Jewish revolt against Rome | Vespasian (69-79 AD) | |||
| 70 AD | Destruction of the temple |
We will be looking at Acts 15; we also be spending time in Galatians 2. Keep both sections open because we will be going back and forth between these two books.
Acts 15:1 APNT
And men came down from Judea and were teaching the brothers [saying], “Unless you are circumcised according to the custom of the law, you are not able to have life.” (or ‘You are not able to be saved.’)
Here we see that people came from Judea, from the area of Jerusalem, to Antioch, and were proposing that the Gentiles were not really saved. Those Gentiles who had become Christians and were studying and learning with Paul and Barnabas; they were saying that they were not actually saved. The question of the debate is: ‘Should the Gentiles be circumcised in order to be saved?” We will continue with verses 2 and 3.
Acts 15:2–3 APNT
And Paul and Barnabas had much strife and dispute with them. And it happened that they sent up Paul and Barnabas and others with them to the apostles and elders who were in Jerusalem, because of this dispute.
And the church escorted [and] sent them. And they were traveling in all of Phoenicia and also among the Samaritans, narrating about the conversion of the Gentiles and causing great joy to all the brothers.
The Jewish Christians, who were in Samaria and Philistia, (That is Phoenicia, they were mostly Jewish Christians there.) had great joy hearing that the Gentiles had started to believe and were saved. So now look at Galatians chapter 2.
Galatians 2:1 APNT
Now after fourteen years, I went up again to Jerusalem with Barnabas and took Titus with me.
You figure 14 years from the date of Paul’s conversion, which is 36 AD plus 14. Now we are at 50 AD. What was he going to do in Jerusalem? He was going to talk to the apostles and elders about this dispute.
Galatians 2:2 APNT
Now I went up by revelation and I made known to them the gospel that I was preaching among the Gentiles. And I showed it to those who were considered to be something privately, lest somehow I had run or would run in vain.
In this verse Paul said, “I went up by revelation.” However, Acts 15, it states that the church sent them. Which statement is correct? They are both right; because Paul would not have gone unless God had really confirmed it with him. Part of the revelation that he is talking about is that he took Titus with him. Titus is a Gentile Christian who had never been circumcised. He is going to become the role model of whether or not Titus should be circumcised. He is also bringing him to demonstrate that he can speak in tongues, that he walks by the Spirit, is filled with the Spirit exactly like all the other Christians. It is by revelation that Paul brings Titus with him. We will pick it up again in Acts 15, verse 4:
Acts 15:4 APNT
And when they came to Jerusalem, they were received by the church and by the apostles and by the elders and they narrated to them all that God had done with them.
The very first thing they do is meet with the whole church. The entire church comes out to see who is coming. They find Paul, Barnabas, and Titus, talking about everything that God had done with the Gentiles and all the great miracles that had happened, even all the way down as they were traveling down from Antioch to Jerusalem.
Acts 15:5 APNT
And some stood up, those from the doctrine of the Pharisees who had believed, and they were saying, “It is necessary for you to circumcise them and you should command them to keep the law of Moses.”
You can almost hear these men saying this, because they are Pharisees. Remember, Paul was also a Pharisee! These men are his peers. They are probably people that he knew, and they have believed. They have turned to Christianity and believed on Jesus Christ. However, they are saying, “It is necessary for you to circumcise them, and you should command them to keep the law of Moses.” They are adamant about it. “You can believe on Christ if you want to, but we still have to follow the law.
Acts 15:6 APNT
And the apostles and elders were gathered to look into this matter.
We read back in Galatians 2, at the end of verse 2: “And I showed it to those who were considered to be something privately, lest somehow I had run or would run in vain.” There were several meetings that took place after they came to Jerusalem. First, the church met, then there were at least two public meetings. During one of the public meetings, the Pharisees presented their case about this issue, and there was a huge dispute. At this point, Paul also meets with Peter, James, and John and the elders privately. During this meeting, they discuss what they are going to do about this question and dispute, which is what it says in verse 6, “The apostles and elders were gathered to look into this matter”. You see there is a public meeting, and there is also a private meeting.
Acts 15:7a APNT
And after there had been much debate, Simon stood up and said to them…
Is this council where everybody; all the Pharisees, everyone who had a questions about it, that were meeting with the council? No, this is the apostles and elders that are meeting. They are the ones who are standing up among each other. One by one, they have a time to present their opinion and their insight into it. We see the first thing about dealing with conflict; there is some time for debate and time for everyone to have to give their opinions, and to discuss them. However, if there is going to be any insight that will come from God; it is necessary that it is not all about debate. It is not simply having an enormous debate, then arrive at a compromise. It should not be that it will judged between this side and the other side, and one side or another is going to lose. The best way in dealing with conflict, God’s way, is to seek His answer in a situation. That is why they chose the apostles and elders to come and listen to them; to see what God had to show them. We will now look back to Galatians, chapter 2 again.
Galatians 2:3-5 APNT
Even Titus, who was an Aramean (or he was a Gentile) with me, was not compelled to be circumcised
Now because of false brothers (that is what Paul calls these Pharisees who were believers. He calls them false brothers,) who had entered among us to spy on the freedom that we have in Jesus Christ in order to enslave us,” (These are strong words that he is saying.)
not even for a minute did we submit to their oppression, so that the truth of the gospel would remain with you.
Paul is very straight about where he stands. Titus should not be circumcised. We are not going to submit to this because if you believe in Jesus Christ, there is a freedom that comes with that, which is outside of the law. We will see what the council says now, in Acts chapter 15 and verse 6 again.
Acts 15:6–11 APNT
And the apostles and elders were gathered to look into this matter.
And after there had been much debate, Simon stood up and said to them, (This is Simon Peter.) “Men, our brothers, you know that from the first days, by my mouth, God chose that the Gentiles should hear the word of the gospel and believe.
And God, who knows what is in hearts, gave testimony concerning them and gave them the Holy Spirit as [he did] to us.
And he made no distinction between us and them, because he cleansed their hearts by faith.
And now, why do you tempt God as you place a yoke on the necks of these disciples, which neither our fathers nor we were able to bear?
But by the grace of our Lord Jesus Christ, we believe to have life, (or salvation) as they [do].”
There are a few points that he is making here. He is saying that God is the one who chose the Gentiles. He did not. He did not even really want to go until God gave him that vision. Then the six Jewish Christians that went with Peter to the household of Cornelius were astounded because on the Gentiles the Holy Spirit was poured out just like the day of Pentecost. It shows that it was God’s choice, and He accepted the people. Then the last part there is, “Why do you tempt God as you place a yoke on the necks of the disciples?” Peter called the law a yoke that is very hard to bear, one that even they could not bear. Being raised as Jews, they could not bear the yoke of the law. We are going to see this phrase about the “yoke of the law” come up again; that the law was truly an unbearable yoke, and it never saved them. It was supposed to point them to Christ, that Christ would come. This is the part that Peter shared. Verse 12 begins to talk about what Paul and Barnabas were sharing.
Acts 15:12 APNT
And the whole assembly was silent… (We see here when there is a man of God, who is speaking for God, it silences people because they could not refute those three points. They were straight from the mouth of God; this is what they should be thinking about. They were silent.) Then what happens next is… and listened to Paul and Barnabas who were narrating everything God had done by their hands, signs and mighty works among the Gentiles. (Again, they were silent.)
Acts 15:13 APNT
And after they were silent…”
They could not refute the testimonies. Paul and Barnabas did not share what THEY believed, or how it should be. Nor did they attempt to document or prove it somehow. They simply shared the testimonies. ‘This person got healed. This person spoke in tongues. This person is walking by the Spirit. God did this. God did this. God did this. God did this. God did this.’ At that point, they stopped and conceded that there was nothing they could speak against. It was living proof. The testimonies were living proof.
During the discussion about the testimonies of how God had done so many mighty works among the Gentiles, if you go back to Galatians, Paul explains what had happened and what they ultimately discussed. The main topic of discussion was: do the Gentiles need to be circumcised? In addition, the second question that came up was; who is really an apostle and where are their jurisdictions? That is what happened. If you go back to Galatians 2, verse 6, we will begin to see this.
Galatians 2:6–7 APNT
Now those who were considered to be something (now what they were did not concern me, for God does not have respect of persons) now these did not add anything to me.
But [it was] otherwise, for they saw that I had been entrusted with the gospel of the uncircumcision, as Peter had been entrusted with the circumcision.
How did they see that? They saw it because he had narrated and showed them by the testimonies all the things that God had done. God had chosen him to be an apostle to the Gentiles and they could not refute that either. It was obvious, just as Peter had been entrusted with the circumcision.
Galatians 2:8–10 APNT
For he who worked in Peter in the apostleship of the circumcision also worked in me in the apostleship of the Gentiles.
And when they knew of the grace that was given to me, James and Peter and John, those who were considered to be pillars, gave to me and to Barnabas the right hand of fellowship that we [should work] among the Gentiles and they among the circumcision.
[They asked] only that we should remember the poor and I was concerned to do this.
This was the second aspect of what had happened during the Jerusalem Council. Peter, James (the brother of Jesus, not the apostle James), and John, were considered to be the pillars or the main leaders in Jerusalem. With what they saw, they said to Paul and Barnabas; “We need to give the right hand of our fellowship to Paul and Barnabas as equals.” They then dispersed the work and said, “Well, there is so much work to do. There are so many areas to which we can go. We are going to stay and work in Jerusalem, work in Judea, Samaria. This is where we have our jurisdiction. However, they said to them, you go wherever God leads you. This was a huge affirmation to Paul and Barnabas to continue preaching to the Gentiles. Remember in the first missionary journey, that is the biggest thing God had shown them: go preach to the Gentiles. As soon as they started doing that, there were signs, miracles, and wonders everywhere.
This was clarifying the jurisdiction. In addition, I think this is a really good example of what happens in times of conflict. There is usually more than one question. You begin dealing with one question and other questions that are really very important come up as well. I think that was wonderful to see that. Now we can go back to Acts 15 and read the speech given by James. James is an interesting character because he is the brother of Jesus. He was around during Jesus Christ’s ministry and obviously did believe. However he tends to be somewhat legalistic. We will see later that he actually becomes more and more legalistic. However, at this particular time, he is more conservative. He truly also recognizes that God has been doing the work in the Gentiles and that they should not stand against it. He uses a scripture, a prophecy from the Old Testament in his speech. So we will read it.
Acts 15:13–18 APNT
And after they were silent, James stood up and said, “Men, our brothers, hear me.
Simon narrated to you how God began to choose from the Gentiles a people for his name. (You were listening to Peter.)
And to this the words of the prophets agree, as it is written:
AFTER THESE [THINGS] I WILL RETURN AND SET UP THE TABERNACLE OF DAVID WHICH HAS FALLEN AND I WILL REBUILD WHAT HAS FALLEN OF IT AND I WILL RAISE IT UP,
SO THAT THE REMNANT OF MEN WILL SEEK THE LORD, AND ALL THE GENTILES, ON WHOM MY NAME IS CALLED, SAYS THE LORD WHO DID ALL THESE [THINGS].
THE WORKS OF GOD ARE KNOWN FROM OLD.
This is a prophecy from Amos 9:11 & 12. It is not quoted exactly, but it is an application of this prophecy. This prophecy was given prior to the captivity of the Northern Ten Tribes, approximately the time period of 2 Kings 14. The Northern Ten Tribes had not gone into captivity yet: nor had Judah yet gone into captivity. It is describing and saying that the house of David or the tabernacle of David has fallen; however, it had not yet fallen. At this point, it is very much future time, but it is prophesying about what was going to happen to the tribes and also to the house of David. The major application of this prophecy is the Gentiles are going to be blessed in the Millennial Kingdom. When the house of David is brought together again and is reestablished and rebuilt, then the Gentiles will be blessed. What James is saying here, there is a greater application to this prophecy. The Gentiles are also going being blessed NOW! This prophecy is applicable now.
There is another aspect of this prophecy that is really amazing. I was reading that the rabbis have used this particular passage in Amos to be a prophecy about the Messiah; that it actually has the name of the Messiah in it, which is the phrase regarding setting up the tabernacle of David that has fallen. The word “tabernacle” is like hut or “the sukkah.” We see this in the Feast of Tabernacles: that is the word “sukkah,” booth: a little hut. He is calling the house of David, “a little hut that has fallen.” However, the Messiah’s name became “Bar Naftali,” the “son of the fallen one,” referring to David. As great as David was, and how God had promised him there would always be a king on his throne, and that the Messiah would come from him, his lineage is like a little hut compared to the Messiah’s. That is why the Messiah was given the name, “Bar Naftali,” the “son of the fallen one.”
James applies this scripture to be an explanation that the Gentiles were going to be blessed now and in the Millennial Kingdom. He continued and stated in verse 19:
Acts 15:19 APNT
Because of this, I say, “They should not harass those have turned to God from the Gentiles.”
The word “harass” there is absolutely amazing. It means to “crush, tear, bruise, or vex.” That is a really good synonym, “vex.” You should not vex the Gentiles. Although he is saying ‘this is my judgment,’ he is really saying, ‘This is what I see God is telling me to say.’ He is using scripture, then he is saying, ‘This is what I say about it. This is the application.’ The application is stop harassing the Gentiles. He then makes four different suggestions that they should follow.
Acts 15:20–21 APNT
But let it be sent to them that they should stay away from the uncleanness of that which is sacrificed and from fornication and from that which is strangled and from blood.
For Moses, from the first generations, had preachers in the synagogues, in every city, who read him on every Sabbath.
On the surface of that, it seems alright; the Gentiles do not need to be circumcised. However, where does the next part mean; all of the following things about blood and fornication? We get that part maybe, but “from that which is strangled:” where does this come from? In addition, why did he make those four things to be what the Gentiles should do? These are from Leviticus 17 and 18, and are things that were required of a resident alien; someone who was a Gentile who wanted to live in the land of Israel. This is because in order to fellowship or to have transactions with the Jews, there needed to be some way they could come together in the middle. Otherwise, the Jewish laws always considered the Gentiles to be unclean. However, if they did these four things, then they would be able to fellowship with them. So what James is saying, these four things are going to make a big difference when it comes to having unity in the church. If the Gentiles wanted to associate together, then somebody has to give something here.
Also, the second part regarding those four things is they all have to do with worshiping idols. He is saying to the Gentiles they should come away from their idol worship, and the Jews, should come closer and by saying if you can practice these four things, we are agreed, so we can eat and fellowship together, so that they would come together in the middle. It is like a cultural suggestion to promote unity. Now, was it from James’ mind that he came up with those four things? I do not believe so. I certainly believe that he was trained, that he knew Leviticus, and he knew that those things were suggested for someone who wanted to live together in the land of Israel: but it was as if; God said, “That is my wisdom, that is what you should say.” As soon as he said that it took all the debate out of the whole situation. Everybody agreed. It was both sides. It was not just one or the other. It was not that the Gentiles had to change everything, be circumcised, and do all the law. Neither was it that the Jews had to give up everything that they believed was important, when it came to cultural matters. Verse 22 goes on to say:
Acts 15:22–29 APNT
Then the apostles and elders, with all the church, chose men from them and sent [them] to Antioch, with Paul and Barnabas, Judas who was called Barsabas, and Silas, men who were chiefs among the brothers.
And they wrote a letter by their hands, [saying] thus, (They write out everything they had decided. They said…) “The apostles and elders and brothers, (That is how we know that these are the men who were in, and people who were in the council.) to those who are in Antioch and in Syria and in Cilicia, brothers who are from the Gentiles (They are acknowledging them that they are brothers.), peace.”
It has been heard by us that men from us have gone out and disturbed you with words and have upset your souls, saying that you should be circumcised and keep the law, those [things] that we did not command them. (“We did not send them.” This is what James, Peter, and John are saying: “We did not send them.”)
Because of this, all of us, being gathered together, purposed and chose men and sent [them] to you, with our beloved Paul and Barnabas (They are really acknowledging Paul and Barnabas.)
(men who have committed themselves on behalf of the name of our Lord Jesus Christ).
And we have sent with them Judas and Silas, who will tell you these same [things] by word:
For it was the will of the Holy Spirit (It was the will of God.) and also of us (See how they line their will up with God’s will?) that a greater burden should not be placed on you, outside of those [things] that are necessary,
that you should stay away from that which is sacrificed and from blood and from [that which] is strangled and from fornication, that as you keep yourselves from these [things], you will [do] well. Be steadfast in our Lord.” (Fair thee well.)
While they are not actually saying it, now we are going to have a law for the Gentiles. It is not being stated as if it was a law. They are simply making these suggestions in order to promote unity. ‘This is what God showed us.’ They then send Judas and Silas, who are prophets, to further explain, to share their heart, and to share the things they had discussed, so that it would become apparent. We should read to the end, verse 30.
Acts 15:30–33 APNT
And those who were sent came to Antioch and gathered all the people and delivered the letter.
And after they had read [it], they rejoiced and were comforted.
And with an abundance of the word Judas and Silas strengthened the brothers and established those of the household, because they also were prophets.
And after they were there a while, the brothers dismissed them in peace to the apostles.
Now I want to go back to Galatians, because in Galatians, chapter 5, we see the law being described as this yoke of bondage again, just like Peter had explained.
Galatians 5:1 APNT
Stand fast, therefore, in the freedom [for] which Christ freed us and do not be subjected again with the yoke of bondage.
What I see in Galatians is the same Judaizer people, who continued influencing those in Antioch, also went to Galatia, because they had heard about all the things that Paul and Barnabas had seen, and what had happened in Lystra, where the man who had been lame from his birth was healed and started walking, and all the astounding things that had taken place in Galatia. They thought; ‘We should go to Galatia.’ That is the reason the Galatians became so influenced by the idea of circumcision. This letter to the Galatians is addressing all those same things that were initially addressed at the Jerusalem Council. Paul is calling the law the yoke of bondage. Paul goes on to say in verse 2:
Galatians 5:2 APNT
Behold, I, Paul, say to you, that if you should be circumcised, Christ does not profit you anything. Now I testify again to everyone who is circumcised that he is a debtor to do the whole law.
If you are going to do the law, if you are going to be circumcised, then you have to do the whole law, which nobody could ever do. It was a yoke of bondage. The real crux of Galatians is in chapter 2, verse 16.
Galatians 2:16 APNT
because we know that a man is not justified by the works of the law, but by the faith of Jesus Christ, we also believe in Jesus Christ, so that we may be justified by the faith of Christ and not by the works of the law, because by the works of the law, NO FLESH IS JUSTIFIED.
What I see in Galatians, if you read the whole book of Galatians all the way through from the very beginning, now that I you have the foundation of what happened in the Jerusalem Council, then you can see in this perspective, in its time period, and when it was written, and the issues that they were facing, and how they had come to such a wonderful conclusion, yet you still have these people coming in saying, ‘You still need to be circumcised.’ They did not have anything to stand against it. As a result, they were very influenced by people coming from Jerusalem. They were affected by it. As a result, Paul writes this letter in very strong terms. He tells them, he sets them straight. Then in the second missionary journey, he goes to Galatia, and he confirms again with them, and helps them to overcome this whole issue.
I want to finish with a section at the very end of Galatians, because I think it is really a great summary of what happens when people get into legalism. It also shows the Pharisees who believed, sometimes they are called Judaizers, and sometimes called Pharisees, were very influential in the early church, especially in Jerusalem. Also, there were Jewish Christians who the zealous for the law, from the day of Pentecost. It took them a long time to get to the place where they could acknowledge that God had sent salvation to the Gentiles as well. They still had trouble with this law versus grace. Until Paul could really write the epistles, and spell out how it was going to work, these issues continued to come up again at various times. If you want to know about legalism, here is the summary of it, in chapter 6 of Galatians.
Galatians 6:12–13 APNT
Those who want to boast in the flesh are compelling you to be circumcised, only so that they would not be persecuted for the cross of Christ.
For not even those who are circumcised keep the law, but rather they want you to be circumcised, so that they may boast in your flesh.
There are three things here. The ESV of verse 12 says,
Galatians 6:12a ESV
It is those who want to make a good showing in the flesh…
The reason they wanted to have circumcision be a serious issue was so they could make a big show of it. Just like the Pharisees always wanted to make a show of their prayers, of what they were doing, how they were tithing, and they washed their hands at the right time. They were the ones who had put the oral law on top of the real law. That is what made it an even worse yoke that nobody could bear. However, the first reason was because they wanted to make a show. They wanted to boast in the flesh. The second reason was:
Galatians 6:12b ANPT
… only so that they would not be persecuted for the cross of Christ.
Wherever Paul and Barnabas went, they were persecuted. If you were a Gentile and were circumcised along with everything else, you would no longer be persecuted because you would become part of the “in” crowd with the Jews. They were doing this so they would not be persecuted by the Jews. The third reason, they wanted them to be circumcised, “rather they want you to be circumcised so that they may boast in your flesh” They wanted to have control of others and be able to boast, ‘This is my person, this is who I helped, and now look at them, their life is all together.’ If you think about it, those are characteristics of legalism throughout all the centuries since the first century. This is nothing new. We still deal with it today. There are still many, many situations where, if you see those criteria, then you know there is legalism involved. The way to deal with it is to go to God. Get His wisdom, see the application of Scripture, and really seek it until there is agreement and silence where you go. We cannot say anything about what God did. This is how we can deal with conflict in our day and time also. It is not about having councils or getting the apostles and elders together about every single situation, like that there are only three guys who can decide anything in the whole Christian church, because you’re talking about millions of Christians all over the world. However, these principles can be applied in any given situation, in our situation, and in other individual situations, because it is about seeking for God’s wisdom.
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