Throughout the history of christianity there have been numerous church councils. Some have been of monumental significance, but most have been of very little consequence. Denominational churches have regular councils for the purpose of determining both doctrine and practices among the churches of the denomination. In those councils three things always take place: debate, negotiation, and compromise. In order for opposing parties to get along and function together in a united, co-operative program, there must be compromise on both sides. That is the way denominations survive. But with men of principle and conviction there can be no compromise. The truth of God is not debatable! It is not possible for a person or a church believing the gospel to co-operate with people who do not believe the gospel in religious works and activities.

The conference at Jerusalem was not that kind of religious council. The apostles and elders met at Jerusalem not to debate doctrine, but to declare the truth of God with a unified voice. In that day, as in ours, there were legalists in the church who tried to mix law and grace, trying to bring God's elect under the yoke of legal bondage, subverting their souls. Therefore the church at Jerusalem held a conference. Many apostles, elders, and preachers attended, but only three spoke: Paul, Peter, and James. They spoke as one and the church made a unified denunciation of legalism. In Acts 15 Luke gives us the historical narrative of the conference. Paul explains the theological issues of it in Galatians 2.

As stated above, the conference at Jerusalem was not a church council to debate doctrine. When Paul went up to Jerusalem his mind was already made up. He refused to budge an inch, or give any ground at all to the legalists (Gal. 2:5, 21). He went to Jerusalem only so that the doctrine of the believer's absolute freedom in Christ from the law of Moses might be publicly avowed, even by those whose primary sphere of ministry was among the Jews. At the Jerusalem conference the apostles and elders, and the church as a whole, being led by the Holy Spirit (v. 28), publicly denounced legalism and stripped all preachers of law and legality of all credibility.

THE CONFRONTATION WITH THE LEGALISTS (vv. 1-3) - There were some self-appointed, freelance preachers who came from Jerusalem to Antioch perverting the gospel, teaching salvation by the works of the law. They were Pharisees who professed faith in Christ. They claimed to believe the gospel doctrine of salvation by grace alone, through faith alone, in Christ alone. But they mixed works with grace and said, "Unless you keep the law you cannot be saved." Paul, Barnabas, and the church at Antioch, by their example, demonstrate that the doctrine and spirit of legalism must never be tolerated (Gal. 2:1-5). Paul declares the legalists to be "false brethren". It matters not whether men teach obedience to the law as a basis of justification, the measure of sanctification, the believer's rule of life, the motive for Christian service, or the ground of reward in heaven, all attempts to put believers under the yoke of the law are intolerably evil. The word of God states emphatically and plainly that in Christ we are free from and no longer under the law (Rom. 6:14-15; 7:4; 10:4; Gal. 3:24-26; 5:1-4; Col. 2:8-23; I Tim. 1:5-10). Never, not even once, in the New Testament is a believer commanded to do anything on the basis of, or being motivated by the law. So far is the law from being a rule of life that Paul declares it is "the ministration of death" (II Cor. 3:7). Legalists say, "The preaching of the law promotes holiness." But Paul says the law is "the strength of sin" (I Cor. 15:56). Let no one be confused. The issue is not godliness or ungodliness. The issue is not what a believer does. The issue is the motive of the heart. Legalists are motivated by fear of punishment and desire for reward. Believers are motivated by love for Christ (II Cor. 5:14).

THE CONFERENCE OF THE LEADERS (vv. 4-21) - There were many gifted men in the church in those days, but three stood out as men gifted of God and specifically chosen by him to be his messengers to that first generation of Christians. The first spokesman at the conference was Paul, the apostle to the Gentiles (vv. 4-6). The second preacher was Peter, the apostle to the Jews (vv. 7-11). His message had two main points: (1) God purifies the hearts of men by faith in Christ (v. 9); and (2) Salvation is by grace alone (v. 11). In verse 12 Paul rose to speak again, declaring what wonders God had done through him and Barnabas among the Gentiles. The third man to speak at the conference was James, our Lord's half brother, pastor of the church at Jerusalem (vv. 13-21). It was fitting that he bring the concluding message. He gave the opinion of the apostles, the opinion of the Holy Spirit, the opinion of the New Testament regarding the issue at hand (the relation of the law to believers in the New Testament age) in four points.

1. The calling of the Gentiles in one body with the Jews was foretold by the prophets (vv. 13-17; Isa. 11:10; Amos 9:11-12).

2. The fall of Israel and the calling of the Gentiles was according to the eternal purpose of God (v. 18; Rom. 11:25-26).

3. Believers in the Gentile world must never be troubled with the yoke of bondage, which no man other than Jesus Christ the God-man has ever kept (vv. 19, 10).

4. In matters of indifference it was recommended that the Gentile believers should abstain from those things that might hinder the preaching of the gospel and offend weaker brethren (vv. 20-21). NOTE: Certainly fornication is not a matter of indifference. It is a horribly evil thing. Yet, it was treated as a matter of indifference because to the Gentiles, who were uninstructed in the law of God, it was commonly looked upon as such.

THE CIRCULATION OF THE LETTER (vv. 22-34) - The church at Jerusalem drafted a letter to be sent to the churches in the Gentile world. To confirm the truthfulness of the letter they sent Judas and Silas back to Antioch with Paul and Barnabas. The letter denounced all preachers of the law as false prophets (v. 24), commended Paul and Barnabas as faithful servants of God (vv. 25-26), and assured God's saints that their liberty in Christ was approved of God (vv. 28-29). When it was read in the churches this letter was the cause of great joy among God's saints (v. 31).

THE CONFLICT BETWEEN TWO LABORERS (vv. 36-41) - Paul and Barnabas had labored together for a long time. They stood shoulder to shoulder in the heat of battle. They had, at least for the time being, settled the issue of legalism. But satan is a crafty foe. He could not frighten either man by persecution. He could not divide the two doctrinally. But the old serpent found a weak point and exploited it to divide these two brethren - John Mark, Barnabas' nephew. Perhaps Barnabas was too lenient with Mark. Perhaps Paul was too severe. We are not told. But these two friends left one another in an angry dispute. What a shame! Yet, God providentially overruled this evil for the good of his church and the furtherance of the gospel (Psa. 76:10). Instead of one missionary team, now there were two. God blesses in spite of our failures!

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