COMPROMISE WITHOUT CONCESSION

Acts 21:18-21 And the day following Paul went in with us unto James; and all the elders were present. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.

The premise of this lesson is based on the verses noted above and those following, as well as the definitions of the two words alluded to in the title of this study. First of all, compromise, for purposes of this study, is the settlement of differences between parties by yielding to opinions that do not concede the principals of a common doctrine. Secondly, concession is defined as the abandonment of the doctrine of one party by yielding or conceding to that of another party. In light of these definitions, consider this lesson taken from the 21st chapter of Luke's recording of the Acts of the Apostles beginning at verse 18.

The verses previous to the lesson text tell us that Paul, and those that were traveling with him, arrived in Jerusalem, were welcomed by the brethren of the body of Christ in that city, and received the hospitality of a fellow Christian, Mnason of Cyprus, with whom they lodged (Vss. 16-17).

And the day following Paul went in with us unto James; and all the elders were present. Although there is much debate concerning the person named James, referred to in this passage, the major opinion of bible scholars tell us that it was the same as James the Lord's brother to whom Paul refered to in his letter to the churches of Galatia (Gal. 1:19). This is also thought to be the same James that presided over the meeting in Jerusalem which established the scriptural truth that circumcision was not an act required of Gentiles, in order to become, or remain, a Christian (See Acts 15). Paul went to see this person named James, who is considered to be one of the original elders of the church of Christ in Jerusalem. Not only did he meet with James, but also all the elders were present at this meeting. Although there were other reasons to meet with these elders, one of the primary reasons was to deliver the liberal contributions collected from the Christians of Macedonia and Achaia, that were to be delivered by Paul and others to the poor saints, which are at Jerusalem (See 1 Cor. 16:1-4; Rom. 15:25-27). This fact is not presented by Luke in this particular passage but is confirmed to be true in a latter passage (See Acts 24:16-17).

After paying their respect with proper greetings, Paul related the reception and success of his ministry for Christ among the Gentiles. And the elders of the church of Christ in Jerusalem, when they heard it, approved of it and glorified the Lord for the success in spreading the gospel of salvation through Christ Jesus among the Gentile nations. Following these praiseworthy commendations, James then sought Paul's willingness to compromise with the many thousands of Jewish Christians in Jerusalem and the area of Judea surrounding the city. Although they were Jews by heritage, they had obeyed the God-given laws of Christ, had been baptized for the remission of their sins, and had been added to the church of Christ. But it also appears that they had steadfastly continued to observe some of the Jewish rites that were carried over from the Mosaic Law from which they had previously followed. To the Jewish Christians, giving up some of these rites was an immense problem; a problem they seemingly refused to concede, when they became Christians, by keeping certain forms of Judaism.

Certain rites were required to be observed by all Jews under the Mosaic Law. With the coming of Christ and the establishment of His church, some Jews, after becoming Christians through obedience and baptism, thought it necessary to also keep some Jewish religious rites. Without certainty, some Mosaic sacrificial rites as well as the restriction of certain foods that may be eaten, were required to be kept by all Christian Jews. Also, we know with assurance that attempts were made to impose the Jewish rite of circumcision upon all Gentile Christians, deeming that it was necessary prior becoming a Christian. Jewish Christians, having traveled to Antioch, where Gentiles obeyed God's call to salvation, spoke in these demanding terms: Except ye be circumcised after the manner of Moses, ye cannot be saved (Acts 15:1). Realizing this to be a critical problem in taking the gospel of Christ to Gentile people throughout the world, Paul and Barnabas went to Jerusalem and spoke to the apostles and elders about this question (Vs. 2).

After much discussion on this matter, and after due consideration to Old Testament prophesy, James, speaking for all apostles and elders in Jerusalem, gave this deciding answer: that we (Jewish Christians) trouble not them, which from among the Gentiles are turned to God (See Acts 15:13-19). In other words, Jewish Christians, not having been given an inspired commandment from the apostles of Christ (Acts 15:24b), did not have the scriptural right to impose the Jewish rite of circumcision on Gentiles as a requirement necessary to become a Christian. From this answer we can conclude that Jewish Christians could continue the practice of circumcision within their own family heritage, but could not impose it upon all that became Christians. In other words, to become a Christian, circumcision was neither required nor disallowed - it was a matter of personal opinion. In his letter to the church of Christ in Corinth, the apostle Paul sums up this conclusion in this manner: Is any man called being circumcised? Let him not become uncircumcised. Is any called in uncircumcision? Let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. Let every man abide in the same calling wherein he was called (1 Cor. 7:18-20).

Verse 21 also tells us that the Jewish Christians in Jerusalem were misinformed about the gospel message being taught by Paul. Although it was far from the truth, news had reached them that Paul, from the time of his conversion to Christianity, had abandoned his Jewish heritage and taught the Gentiles to totally disregard the rites and customs required by the Mosaic Law under which they had lived. We know of Paul's compromise regarding the Jewish rite of circumcision, because, although unnecessary for Timothy's salvation under Christ Jesus, Paul circumcised him because of the Jews, which were in those quarters (Derbe and Lystra): for they knew all that his father was a Greek (see Acts 16:1-3). This was done in order that Jews would not be offended by the tenets of Christian faith. With this assurance we can conclude that the act of circumcision was a compromise to Jewish Christians but not a concession of the doctrine and true values established by Christ Jesus for the baptized members of His church. Circumcision, then, is an act that can be done by those that prefer to do so, or not done by those that have opposition to the act. Circumcision matters not in becoming and remaining a faithful Christian.

Knowing that all were aware of Paul's presence, and realizing that he was meeting with the leaders of their congregation in Jerusalem, the elders thought that Paul would demonstrate an opposition toward the Jewish Christian at the Jeruslem church of Christ (See Vs. 22). In order to allay this opposition and appease these Jewish Christians, Paul was asked by James, and consented to another Jewish rite, namely the taking of the Nazarite vows. James says that there were currently four men, which have a vow on them. These men were Jews that had converted to Christianity but were keeping this rite, which, under the Mosaic Law, separated them from many worldly ties and consecrated them to the service of God. Entering this dedicated life, many things were required of them, including the shaving of their heads, but afterwards were forbidden from cutting their new growth of hair.

This being the case with these four men, Paul was asked to accompany them, and to submit himself to performing these acts as well. He was asked to purify thyself with them, in order that all may know that those things, whereof they were informed concerning thee, are nothing, that the Jewish Christians who were critical of Paul could observe that thou thyself also walkest orderly, and keepest the law (Vs. 24). The observance of the Nazarite vows were voluntarily entered into by some Jewish men that had become followers of Christ. It seems that their desired to do so served as evidence of their dedication to the service of God. James assured Paul that this was not required nor was it expected of Gentile Christians. Realizing that this was another compromise to Jewish Christians, without being a concession of the doctrine of Christ, Paul consented to do so. Verse 26 tells us: Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

What, then, is the spiritual significance to Christians today? What is the lesson for us to learn and apply to our lives as obedient servants of God, and His Son, Christ Jesus? It is this: compromise on things of opinion in order to avoid offending others, but never concede the tenets of the New Testament doctrine that is required by God in order to become and remain a faithful, obedient Christian. These verses assure us that compromise without concession is expected of God's Christian children.