100814 Session 30
“For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead?” (Romans 11:15, NASB95) SESSION 30 | THE DECREE CARRIED FORTH | ACTS 16:1-5 TIMOTHY’S CIRCUMCISION | ACTS 16:1-3
Paul's name is not actually in the Greek, but assumed by context. This is his third visit to Derbe and Lystra--an amazing return since he was stoned and left for dead in Lystra (Acts 14). KJV uses Timotheous, carrying over the Greek tense (nominative). In the dative case (Timotheo) KJV translates as Timothy. These are the same individual. KJV is inconsistent in the translation of Timothy's name. This is only a matter of a couple of years since Paul was previously in Lystra. Where was Timothy before? Likely he was too young to be of reputation, for even 15 years later Paul would write, "Let no one despise thy youth." On the heels of chapter 15, one would wonder why Paul would do such a thing. o In light of Galatians 5:2-3, it seems even more baffling. o In this case, a firm understanding of the purpose and logic of the book of Acts is essential. Acts is a transition between God's work among Jews and God's work among all mankind outside of the commonwealth of Israel. There is not a single breakpoint, but a transition and an overlap. The Jewish work slowly decreases and the Christian work slowly increases-all the way to the end of the book. o In this time of transition, there were clearly two cooperating sects of Christianity: Jewish Christians and Gentile Christians. Paul was a Jewish Christian ministering to gentile Christians, like Titus. o See Acts 21:19-26 for an example of differences in these two sects. Notice that Paul gives the reason for the circumcision: because of the Jews who were in those parts. o Paul's heart is always for the Jews (so much that he would be accursed for their salvation). o If Timothy's uncircumcision would be a stumbling block, then Paul would not be satisfied. In both Acts 15 and Galatians 5:2-4, the issue at hand is salvation, not witness (note Galatians 5:4 especially). Paul would never allow circumcision for salvation purposes.
THE PIVOT POINT | THE TRANSITION OF THE BOOK OF ACTS DELIVERANCE OF DECREES | ACTS 16:4
Who decided upon these decrees? o In this verse it is the apostles and elders. o In 15:19 it is the judgment of James. o In 15:22 it is the apostles, elders, and the whole church. o In 15:28 it is the "Holy Spirit and us." o In 15:23, "they" sent letters. o While the leadership certainly came from the apostles and elders, it is dangerous to build a case from this verse alone that it came from the apostles and elders alone. Are these "decrees" which are to be observed for all of time? o It is hard to suggest that these are not decrees "for them to observe." o It is equally hard to suggest that these are decrees for all men of all times to observe. o "Them" is not "us." o Under the same circumstances (Jewish evangelism), these would be essentials for the Christian witness. How can the church at Jerusalem make declarations for the believers at Lystra and Iconium? o Believers were always meant to be in cooperation with other believers, even in obligation to them. o There is no known punishment for not observing these decrees. o The church today would be strengthened if the members would say, "what does my church think of this behavior?"
THE GROWTH OF THE CHURCHES | ACTS 16:5
There is a "therefore" not translated into this sentence (in KJV or NASB). Don't fail to make the correlation between the church growth and the fact that the churches were "being strengthened in the faith." How were these churches strengthened? o By learning of the expectations of their leadership and observing these things. o Any church that hears from leadership and then comes to consensus (through vote or otherwise) of beneficial behavior will be healthy, and growth will often result. Beware of building a "steps to church growth" agenda out of verses like this. Principles can be easily drawn from a passage like this, but "doctrines" or promises are not found here.
Paul's name is not actually in the Greek, but assumed by context. This is his third visit to Derbe and Lystra--an amazing return since he was stoned and left for dead in Lystra (Acts 14). KJV uses Timotheous, carrying over the Greek tense (nominative). In the dative case (Timotheo) KJV translates as Timothy. These are the same individual. KJV is inconsistent in the translation of Timothy's name. This is only a matter of a couple of years since Paul was previously in Lystra. Where was Timothy before? Likely he was too young to be of reputation, for even 15 years later Paul would write, "Let no one despise thy youth." On the heels of chapter 15, one would wonder why Paul would do such a thing. o In light of Galatians 5:2-3, it seems even more baffling. o In this case, a firm understanding of the purpose and logic of the book of Acts is essential. Acts is a transition between God's work among Jews and God's work among all mankind outside of the commonwealth of Israel. There is not a single breakpoint, but a transition and an overlap. The Jewish work slowly decreases and the Christian work slowly increases-all the way to the end of the book. o In this time of transition, there were clearly two cooperating sects of Christianity: Jewish Christians and Gentile Christians. Paul was a Jewish Christian ministering to gentile Christians, like Titus. o See Acts 21:19-26 for an example of differences in these two sects. Notice that Paul gives the reason for the circumcision: because of the Jews who were in those parts. o Paul's heart is always for the Jews (so much that he would be accursed for their salvation). o If Timothy's uncircumcision would be a stumbling block, then Paul would not be satisfied. In both Acts 15 and Galatians 5:2-4, the issue at hand is salvation, not witness (note Galatians 5:4 especially). Paul would never allow circumcision for salvation purposes.
THE PIVOT POINT | THE TRANSITION OF THE BOOK OF ACTS DELIVERANCE OF DECREES | ACTS 16:4
Who decided upon these decrees? o In this verse it is the apostles and elders. o In 15:19 it is the judgment of James. o In 15:22 it is the apostles, elders, and the whole church. o In 15:28 it is the "Holy Spirit and us." o In 15:23, "they" sent letters. o While the leadership certainly came from the apostles and elders, it is dangerous to build a case from this verse alone that it came from the apostles and elders alone. Are these "decrees" which are to be observed for all of time? o It is hard to suggest that these are not decrees "for them to observe." o It is equally hard to suggest that these are decrees for all men of all times to observe. o "Them" is not "us." o Under the same circumstances (Jewish evangelism), these would be essentials for the Christian witness. How can the church at Jerusalem make declarations for the believers at Lystra and Iconium? o Believers were always meant to be in cooperation with other believers, even in obligation to them. o There is no known punishment for not observing these decrees. o The church today would be strengthened if the members would say, "what does my church think of this behavior?"
THE GROWTH OF THE CHURCHES | ACTS 16:5
There is a "therefore" not translated into this sentence (in KJV or NASB). Don't fail to make the correlation between the church growth and the fact that the churches were "being strengthened in the faith." How were these churches strengthened? o By learning of the expectations of their leadership and observing these things. o Any church that hears from leadership and then comes to consensus (through vote or otherwise) of beneficial behavior will be healthy, and growth will often result. Beware of building a "steps to church growth" agenda out of verses like this. Principles can be easily drawn from a passage like this, but "doctrines" or promises are not found here.
