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refer, not only are the attempts to impose circumcision and law-keeping upon the
Gentiles rejected as evil, but also the subsequent methods adopted out of respect for the
weaker consciences of Jewish believers, which is a totally different thing. The
seriousness of this point of view will be evident to any one who ponders the following
explanation given on this scheme. With reference to James--who is described as the
"fleshly James"--it is stated that "when he makes his decision, saying, `Wherefore I
decide', he does not consult Peter or the rest of the apostles". The reader will probably
realize at once the inaccuracy of this view, for in Acts 15: 22 we read: "It pleased the
apostles and elders, with the whole church, to send chosen men of their own company."
If this interpretation were true what could we make of the express statement: "It seemed
good to the Holy Ghost"?
Continuing our quotation, we read:
"It is to be noted that this epistle claims that this `burden' was placed upon the nations
because `it seems good to the Holy Spirit and to us'. It would have been more
honourable for this flesh-controlled council to assume responsibility upon the Holy Spirit
Whom they wholly ignored."
How many other false views of the Acts have been linked up with so-called "apostolic
mistakes". Some, with wrong ideas as to the constitution of the Church, teach that the
apostles made a mistake in Acts 1: 6. Others find apostolic mistakes in other passages.
And here, in Acts 15:, not only are the apostles and elders found guilty, but Barnabas
and Paul, Silas and Judas, men who were "prophets" and had hazarded their lives for the
Lord, are all accused of moral cowardice and spiritual dishonesty. If these decrees were
"fleshly" and not of God, how is it that we read in Acts 16: 5: "And so were the
churches established in the faith and increased in number daily?"
We have purposely refrained from naming the literature concerned, but those who
have any knowledge of it will understand. We cannot help feeling saddened at such
reading, but we remember that prayer is what is called for, and not censure.
Let us now come to the positive study of the Word. Before we can hope to understand
the details of such a passage we must have a view of the whole, and we therefore give the
structure as the next step in our exposition.
A reference to Volume XXVII, page 149 will show that the section before us is
Acts 15: 1-35. At verse 36, Paul proposes to re-visit every city where he had preached,
and the section relating to his "second missionary journey" begins. We have, therefore, a
well-marked boundary at verse 35.
Upon examination we find that the passage falls into three pairs of corresponding
sections as follows: