THE PROBLEM OF CIRCUMCISION

Acts 15:1-2 And certain men, which came down from Judea, taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question (Also Vss. 3-35).

In order to understand and resolve the problem of circumcision, referred to in the lesson text, these facts should be fully known. The church of Christ at Jerusalem was the first body of Christ. It came into existence in response to God's Holy Spirit-inspired message of salvation through Christ Jesus. The apostles delivered this message to all Jews that had assembled on the Day of Pentecost following the death, burial, resurrection, and ascension of God's Son, Jesus Christ. This being so, the membership of this first church of Christ, established in Jerusalem, was made up of Christians from the Jewish nation. It is evident that many of the Jewish laws and customs had been carried over by them and, in error, included in, what they sincerely believed to be, Christian doctrine.

God's New Testament law, under which the church of Christ was to be guided, was incomplete at this particular time in biblical history. Many problems, due to error and misunderstandings, arose in the early church, and they were to be dealt with and solved in the manner God intended. And we know that the solutions to such problems were to be accomplished by Jesus' apostles during their lifetime on earth, so that, at their death, the world would have God's Holy Word in its completeness, and without need for any future revelation. The apostles Jesus selected, He also commissioned and gave them authority to interpret and establish New Testament law under which His church was to be guided. They were to act as the Holy Spirit of God gave them guidance. To His apostles Jesus said, Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven (Matt. 18:18, Also see Matt 16:19).It should be noted here, that the apostles did not originate and bind New Testament, Christian doctrine. Rather, they carried our, preached, and bound the doctrine that had been established by God, through Christ Jesus, which was revealed to them through the God's Holy Spirit.

To this point in the short history of the New Testament church, all known threats came from unconverted Jews and Gentiles. However, beginning here, we have dissension among Christians from within the body of Christ's church. Considering this introduction, the lesson text tells us that certain men (Jewish Christians) came from Judea intent on changing that which was being taught by, and to, the Christians of the church of Christ in Antioch, which was probably made up primarily by Gentile Christians. Their intention was to correct what they thought to be doctrinal error within this church. Whether they were sent by the Jerusalem church or came of their own accord, is not given in the lesson text. The message they brought to the Christians in Antioch was this: Except ye be circumcised after the manner of Moses, ye cannot be saved. Believing that the Law of Moses must be included in Christian doctrine, these men from Judea insisted on this primary law of Judaism being kept. They contended that all Gentile male members of the church of Christ must keep the Jewish ceremonial law of circumcision in order to obtain God's promise of the hope of salvation through His Son, Christ Jesus.

The preaching of the men of Judea, that the Law of Moses must be included in the Christian doctrine of the church, was strongly opposed by Paul and Barnabas. Paul had reason to do so because he knew, that by inspiration of the Holy Spirit of God that by the death, burial, resurrection, and ascension of Jesus Christ, the middle wall of partition separating Jews and Gentiles was broken down, and that the law of commandments contained in ordinances (the Law of Moses) had been abolished (See Eph. 2:11-17). Paul knew that, by His death, Christ Jesus took the Law of Moses out of the way, nailing it to His cross (See Col. 2:13-14). The men that had come from the church in Judea still insisted that circumcision was necessary for Gentile men to become a Christian. But because of the dissension and disputation of Paul and Barnabas, they suggested that they go to the apostles and elders of the church of Christ in Jerusalem and seek their advice in resolving their disagreement over this doctrinal issue.

In verses 3 through 35 that follow, we find that they all agreed to seek the advice of the apostles. And as they traveled toward Jerusalem, they passed through Phoenicia and Samaria. Visiting the churches of Christ located there, they told them of the great success they had in converting Gentiles to accept Christ as their Savior, which caused great joy unto all the brethren. Arriving in Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done unto them. That is, Paul and Barnabas declared to them how God, through their inspired preaching of salvation through Christ Jesus, had opened the door of faith unto the Gentiles (Acts 14:27).

Some Jewish Pharisee converts to Christ, that were now members of the church of Christ here in Jerusalem, immediately responded that it was needful to circumcise them (Gentile Christians), and to command them to keep the Law of Moses. They did not take issue with the fact that these Gentiles had become believers in Christ, had been baptized for the remission of their sins, and had been added to the body of Christ. But they contended, as devout Jews, that Gentiles, to be accepted into the church and fellowship with Jewish Christians, must observe portions of the Law of Moses, including the law of circumcision.

As this matter was disputed and given consideration by those assembled in the church of Christ in Jerusalem, the apostle Peter rose up and spoke to them. He said to all of the other apostles, to the elders of the Jerusalem church, and to all of its Christian membership that was gathered together on that occasion, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. These Gentile converts had heard the gospel message of salvation though Christ Jesus, believed it to be God's true word, repented of their past sinful life, confessed Jesus to be the Son of God, and were baptized into the body of Christ for the remission of their sins. And as proof of their acceptance into the body of Christ, His church, they received the gift of the Holy Spirit of God to the same degree as did the Jewish Christian converts (See Acts 10:34-48). Therefore, Peter told those assembled, that God, knowing their hearts, put no difference between us (Jewish Christians) and them (Gentile Christians), purifying their hearts by faith. This being so, he admonished the Jewish Christians not to require Gentile Christians to observe the Law of Moses, which neither our fathers nor we were able to bear. In conclusion Peter said that it was through the grace of the Lord Jesus Christ we shall be saved, even as they.

Following Peter's speaking, Paul and Barnabas rehearsed in their hearing the miracles and wonders God had wrought among the Gentiles by them. Then James, who most believe to be the brother of Christ, now a faithful Christian and a leader of the church of Christ in Jerusalem, spoke to the assembly (See Vss. 13-21). Quoting the essence of the Old Testament prophet Amos (9:11-12), he confirmed Peter's words describing the calling and acceptance of Gentiles into the body of Christ. James continued by saying this was God's plan of salvation from the beginning of the world. James concluded by saying that Gentile Christians should not be troubled, that is, made to accept and obey the Law of Moses.

Conceding that the Law of Moses was not to be bound on Gentile Christians, James continued by saying that a letter should be written to the Christians in Antioch of Syria, and by inference, to all members of individual churches of Christ of all ages throughout the world. This doctrinal letter stated that all members of the body of Christ must abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. History tells us that these things were common among Gentile people. Abstaining from pollutions of idols is explained as abstaining from meats offered to idols (Vs. 29). Some people consider that doing so would compromise God's law against the worship of idols. This topic is discussed at length in 1 Cor. 8:4-13. Although not morally wrong, it is offensive to those that considered it sinful. Therefore, to avoid controversy and contention, Christians are to avoid anything controversial that may be considered by some to pertain to idol worship. Peace among all of God's people within the body of Christ, must not be sacrificed over personal opinions.

All Christians must abstain from fornication. At this time in biblical history, this sin was significantly prevalent among pagan Gentile societies, and was especially accepted and practiced in idol worship. Fornication is described as any illicit sexual act forbidden by God, including, but not limited to adultery. Directed primarily toward Gentiles with pagan backgrounds, this doctrinal law addresses and condemns all forms of prostitution that was prevalent in temples of idol worship.

Things strangled, that is, animals that had been strangled, which left their blood within their bodies, were also to be avoided and not eaten. This, too, was a general practice of pagan societies. The blood of animals must be drained out of their bodies before using them as food. This was necessary in order to avoid the eating of blood, which was the fourth thing to be avoided by all Christians. The consumption of blood was another common practice among Gentile paganism, especially in their heathen worship of idols. God's law regarding blood is found in Genesis 9:4, which says: But flesh with the life thereof, which is the blood thereof, shall ye not eat. This law preceded the Law of Moses, but was incorporated within it when it was given. That same law applies to God's New Testament law of Christianity.

These decisions being made by the Holy Spirit-inspired apostles and elders, it was decided to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren. Verses 23 through 28 tell us that these men were to carry back to the church of Christ in Antioch this doctrinal decision regarding all Christians. Members of the body of Christ, whether Jew or Gentile, were not obligated to observe or keep the Law of Moses, including the Jewish rite of circumcision. However, their Holy Spirit-inspired decision also stated that Christians were to abstain from meats offered to idols, and from blood, and from things strangled, and from fornication.

The Christian doctrine, made effective at this time by the Holy Spirit-inspired apostles of Christ, was not only binding to bodies of Christ during those days, but is just as binding today. And further, the decision of the apostles was clarified and stated that the Law of Moses was not to be included in Christian doctrine, and neither was the rites and religions practices of pagan idol worship to be included in the New Testament law of God under which the church of Christ was to be governed. God's will, regarding His church, was established and made universally effective by Jesus Christ and His designated apostles. It was not to be altered or compromised in any way, by anyone, or in any age of mankind.

Once given, God's law is forever binding on all His children, both Jew and Gentile, of all ages. Verses 30 through 35 tell us that when this decision was delivered and confirmed to the church in Antioch by Judas and Silas there was rejoicing and much consolation. Judas returned to Jerusalem, but Silas remained in Antioch. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.