Acts 15 Bible Study
16:2–3 Timothy was well thought of by the believers in Lystra and Iconium, so Paul wanted him to join them on their journey. In deference to the Jews of the area, he arranged for Timothy to be circumcised before they left, for everyone knew that his father was a Greek. Timothy’s excellent reputation in the church (well thought of by the believers) and, evidently, Paul’s need for an assistant like John Mark (see commentary at 13:5) compelled Paul to invite Timothy to join them on their journey.
Apparently, Timothy wanted to go, for he submitted to being circumcised before they left—clearly a mark of his commitment. Timothy was the son of a Jewish mother and Greek father. Under Jewish rabbinic law, since his mother was Jewish, Timothy was Jewish and needed to fulfill the covenant. So Paul asked Timothy to be circumcised in order to remove some of the stigma that might have hindered his effectiveness in ministering to Jewish believers. Timothy’s mixed Greek/Jewish background could have created problems on their missionary journeys because many of their audiences would contain Jews who were concerned about keeping this tradition. Timothy’s submission to the rite of circumcision helped to avoid that potential problem.
THE EXTRA STEP
As a Christian, Timothy was not required to be circumcised (the Jerusalem council had decided that—see chapter 15). Nevertheless, he voluntarily submitted himself to this to overcome any barriers to his witness for Christ. Sometimes we need to go beyond the minimum requirements in order to help our audience receive our testimony. What personal sacrifices would you be willing to make for the sake of the gospel?
Paul may appear to be inconsistent here with his teaching in Galatians 2:3–5, where he refused to let Titus be circumcised. This is easily resolved when considering the difference in the circumstances of the two situations. In Galatia, circumcision was being proclaimed (heretically!) as a method of justification. Paul wanted to clarify that it was not, so he intentionally left Titus uncircumcised to make his point. Here in Lystra, early on in his evangelistic endeavors, Paul was more intent on avoiding any potential offense that might hinder the spread of the gospel (see Romans 9:32–33; 1 Peter 2:8; 1 Corinthians 1:23; 9:19–23). Although the Jerusalem council had just ruled that circumcision was not necessary for Gentiles, Paul apparently thought that Timothy’s mixed religious background might hinder his effectiveness. So, because Timothy was partly Jewish, he was circumcised. This was merely for effectiveness in spreading the gospel, not as a prerequisite for salvation.
5. Paul attempted a well-meaning compromise. There was a large population of Jews throughout the districts where Paul was planning to minister. As a Jew, Timothy needed to be circumcised if he was going to minister to the Jews. As long as he remained uncircumcised, he would be considered a heathen, denying the very sign (circumcision, ritual) that God had given to show that a person truly followed Him. Being uncircumcised, the Jews would never let him preach in their synagogues. Therefore, Paul removed this stumbling block to Timothy’s ministry and circumcised him.
Now note: Timothy’s circumcision was based upon the principle of expediency, that is, it was “because of the Jews” (Acts 13:3; cp. 1 Cor. 6:12). However, Paul had refused to circumcise Titus on the principle of truth. That is, Titus was a non-Jew, a Gentile; and certain professing believers were insisting that all men had to be circumcised to be saved (Acts 15:1f; cp. Gal. 2:3–50). Paul was not about to compromise the truth of salvation by the grace of God through faith. Therefore, he refused to allow Titus to be circumcised despite the peace it would have wrought within the church.
It should be noted how the carnal, the critical, the narrow-minded, and the legalist are never satisfied and ever seeking to disturb God’s people. The Judaizers subsequently claimed that Paul preached circumcision (Gal. 5:11). The matter became such a divisive issue in Galatia that he was later forced to write the church and deny such—vehemently—using Titus as an example (Gal. 1:10; 2:3–5; 5:11).
“Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together for the faith of the gospel” (Ph. 1:27).
DEEPER STUDY # 1
(16:1–3) Timothy—Discipleship: Timothy was just a child when Paul visited Lystra on his first mission (about five or six years before). He was probably somewhere around ten to twelve years old. He was still a young man when Paul wrote his first letter to Timothy (1 Tim. 4:12). All this means Timothy was somewhere around eighteen years old when Paul met him on his second mission to Lystra.
It is also possible that Paul led Timothy to the Lord on his first mission tour, but it is more probable that Timothy’s mother and grandmother led him to the Lord.
The present passage seems to read as though Paul did not know or remember Timothy from his first mission. In either case, his spiritual maturity at this point was strong enough for Paul to challenge him to join his mission corps. The facts of his life seem to be as follows.
Timothy’s father was a Greek and an unbeliever, but his mother was a Jew and a believer. Her name was Eunice and his grandmother’s name was Lois (2 Tim. 1:5). Timothy was not circumcised; hence it would seem that he was educated in Greek ways and customs (Acts 16:3). When Paul met Timothy, Timothy was already a Christian believer with a strong testimony, so strong in fact that Paul arranged for him to become his missionary partner (Acts 16:1f). Timothy’s maturity and importance are seen by the word “he” of verse one being changed very rapidly to “they” of verse four. Timothy became a son to Paul (1 Cor. 4:17). He was esteemed so highly and loved so deeply by Paul that Paul said he was the one man whose mind was at one with his own (Ph. 2:19). He was probably chosen by Paul to become Paul’s successor (see note—Ph. 1:1). From this point on, he was seen either ministering with Paul or else being sent out by Paul to minister to certain churches. He was with Paul in Paul’s first imprisonment (Col. 1:1; Phile. 1). Apparently, Paul was released from prison and Timothy began to travel with him again (see 1 Timothy, Introduction, Date). On this journey Paul left him in Ephesus to correct some errors that had arisen, while Paul himself traveled on into Macedonia to visit the churches there. Soon thereafter Paul was arrested and imprisoned in Rome a second time. As soon as possible Timothy joined him (2 Tim. 4:11, 21), but this time Timothy was imprisoned also. However, Timothy was later released (Heb. 13:23), while Paul was either beheaded or released and began a mission tour into Spain. (See notes, Timothy—Ph. 2:22–24 for more discussion.)
II. The First Church Council Meeting at Jerusalem (Acts 15:1–40)
A. Paul and Barnabas Sent to Jerusalem (Acts 15:1–5)
This chapter records the first council of the Christian church. It was held to resolve a dispute which Judaising teachers had introduced into the church at Antioch in relation to circumcision. To this point in the history of the development of the church, the persecution and problems had arisen from outside the church. Unbelieving Jews and Gentiles were opposed to the preaching of the gospel. Here we meet a situation arising within the church and upon such an important question there must be debate and the question resolved.
Just as the baptism of John stands for the whole ministry of John and the cross for the whole gospel, the term circumcision, though it refers to a particular rite, refers perhaps to the whole ceremonial law of Moses. Circumcision here stands for Mosaic ritualism. Paul and Barnabas stood boldly for the freedom of the Gentiles, that is, their salvation through Jesus Christ and Him alone. It was determined, when all arguments to persuade the Judaisers at Antioch seemed lost, that a deputation should be sent to the mother church at Jerusalem. Paul and Barnabas were sent along with other officers from the Antioch church. At Jerusalem there was a meeting of the two churches: the church at Antioch by representation and the church at Jerusalem also by representation.
B. The Settlement of the Dispute (Acts 15:6–35)
1. Speakers at the Council (Acts 15:6–12)
After much conversation, Peter rose to speak on the issue, and none present at the council could have stronger claims to this right. Probably the oldest, he was perhaps the first to preach to the Gentiles. He lay before the council a frank confession of the burdensome character of the Mosaic ritual which had become intolerable. Christ’s gospel is not a ceremonial law to serve God in bondage, but is a life of faith to serve God in the freedom of the Spirit.
2. The Decision of the Council (Acts 15:13–21)
This was a crisis in the history of the church. A wrong step here and Christian liberty would have been lost. James, through his speech, reminded the council that Christian liberty was founded on prophecy in the Old Testament, giving the prophetic quotation to support what he had to say. There are three points in brief that will summarize what James concluded from the Old Testament: (1) A great restoration among the Jewish people. They were in ruin and God would use this means to build them up. (2) A restoration would be the means of the Gentiles seeking after the Lord. (3) A restoration would be activated by God who sees the end from the beginning.“I will return And will rebuild the tabernacle of David, which has fallen down.” James then gave a conclusion, his judgment, and advice.“Therefore I judge that we should not trouble those from among the Gentiles who are turning to God.” (He did not want to impose upon them any of the Jewish rites).“But that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood.” It was a discrete and temperate compromise. Judaism was given consideration to the extent that it did not infringe upon the freedom of Christians and the Jews who became converts. The Gentiles were asked to give respect to those with whom they were associated in religious worship by abstaining from those practices which were offensive to their habits. Partaking of the sacrificial feast in the idolatrous temples was objectionable both to Jews and Christians. The using of things strangled and blood for food was most revolting to the Jews, and regulations in the Mosaic Law forbade this. Reference to fornication had to do with moral law, and regulation was especially necessary in regard to the Gentiles, as prostitution formed an essential part of their heathen worship. Following the regulatory decision, James advised that this decision should be written and sent to the Gentile communities.
3. Results of the Council Decision (Acts 15:22–35)
The result of the deliberations of the council was to send a deputation of two influential men to take the letter to Antioch. Barnabas and Silas were chosen to convey by letter and greeting the report of the council. The great body of the church at Antioch met upon the arrival of the delegation from Jerusalem to receive the epistle, and they too rejoiced when they received the communication of personal greeting and the letter.
C. Paul and Barnabas Separate (Acts 15:36–40)
Paul, knowing well the perils of new converts, was anxious to revisit and establish them in the faith. He decided to take a second missionary journey. In the development of plans for it, Paul and Barnabas disagreed as to who should accompany them on this trip. These two great apostles had been fellow–laborers for a long time and had been together through one perilous missionary journey. They had stood side by side in many battles with heathenism and had won many great victories for Christ. Together they were influential in settling an important issue in the Church at the Jerusalem council. Now they took upon themselves to decide whether John Mark should accompany them or not. It seemed to be a question of expediency and without any special direction. Their own judgment would determine the matter. Through this disagreement two missionary journeys were set in motion. Two great missionaries with two new traveling companions set out with the very same objectives of preaching the gospel of Christ to others. It led to an increased power of usefulness. Instead of two men, there were four; instead of one district being reached, there were two. All added up to greater results. Later in the lives of all these men their paths crossed in the work of Christ. Paul and Barnabas reconciled. Paul referred kindly to the great work of John Mark (Colossians 4:10, 2 Timothy 4:11, Philemon 24).