THE COUNCIL

1
THE COUNCIL OF JERUSALEM
 Paul and Barnabas evidently returned to Antioch
after the sailing season had begun in early
spring 49. When they had stayed there "a long
time," there arose a problem which led to one of
the most important decisions of the early church.
2
From Judea had come to Antioch "some" who
demanded that Gentiles too should be circumcised,
for otherwise they cannot be saved. Therefore
the church decided to send Paul and Barnabas "to
Jerusalem to see the apostles and elders." The
late autumn storms of the year 49 may have
already begun. Therefore they traveled by land
"through Phoenicia and Samaria" and on their
journey told "how the Gentiles had been
converted. This news made all the brothers very
glad."
3
The Antiochian church crisis When "the church
and the apostles and elders" in Jerusalem heard
of the results of the first missionary journey,
some of the converts who belonged to the "party
of the Pharisees" stood up and said, "The
Gentiles must be circumcised and required to obey
the Law of Moses."
This in effect held Circumcision to be a
condition for salvation without it you "cannot
be saved!" In addition Gentile-born and Jewish
believers could not keep company and enjoy meal
fellowship together.
4
THE ROOTS OF THE CONTROVERSY MIDRASH In
Palestine in Jesus' time there were extensive
so-called "derekh eretz" instructions or,
better still, "derekh kol ha-aretz"
instructions, that is, "concerning the whole
land." The derekh eretz aimed to be an outer
court to the Torah proper. Alongside it were
used the so-called "haggadot meshubbahot",
selected stories to enliven preaching.
5
One midrash says that the "derekh eretz"
instructions existed twenty-six generations
before Moses. The rabbis emphasized that these
precepts, which were accepted early on, gave
people the right direction in life. According
to scholars, "a modest mind and a humble heart
are greater values than all the sacrifices
prescribed by the Torah." Man's moral qualities
maintain this world.
6
The rabbis say that there are "eight things that
bring judgment to the world infringing justice,
idolatry, fornication, murder, blasphemy, godless
talk, pride and slander." By contrast, there are
"four things that keep the world together
righteousness, justice, truth and peace." Only
he who practices love, justice and righteousness
knows God and only a moral man can be religious."
7
I want your hearts not your animal sacrifices!
The Apostle Paul found the main emphasis of
Jesus teaching in the Jewish "derekh eretz"
doctrines. This is also indicated by Paul's
words "The whole Law is fulfilled in one
commandment love your neighbor as yourself."
And "he who loves his neighbor has fulfilled the
Law (Gal. 514 and Rom. 138).
8
The teachings of the Didache (the "derekh eretz"
of the earl church) functioned as a manual of the
Jewish/Gentile Christian mission. It
began There are two ways, one of life and one
of death, but a great difference lies between
the two ways. The way of life, then, is this
First, you shall love God who made you second,
love your neighbor as yourself, and do not do to
another what you would not want done to you. And
of these sayings the teaching is this Bless
those who curse you, and pray for your enemies,
and fast for those who persecute you. For what
reward is there for loving those who love you? Do
not the Gentiles do the same? But love those who
hate you, and you shall not have an enemy.
9
This "doctrine of the way", referred to in many
New Testament passages, defined the basic
instructions of moral conduct. The so-called
Jewish Noachic laws also contain regulatory
foundations of the common moral life of the
synagogue and pagan culture. Some sources speak
of as many as thirty Noachic laws. Murder,
fornication and idolatry were regarded as the
most basic prohibitions. To them were usually
added obedience to the authorities, honoring
God's name, the prohibition of robbing one's
neighbor and of eating the flesh of animals raw.
10

• If one defines the seven Noachic commandments in
  the light of wider discussion,
• they can be listed as follows
• the commandment to avoid idolatry and related
  customs,
• the prohibition of blasphemy,
• the prohibition of incest and unnatural sexual
  behavior,
• the prohibition of killing or murder,
• the prohibition of stealing, robbery or taking
  another's property,
• the prohibition of eating meat from which the
  blood has not been drained and of eating raw meat
  and blood,
• and the commandment to respect and obey the
  authorities.
• Emphasis is made that
• "a Gentile who observes the seven Noachic
  commandments has a share in the life to come."

11

• The Jews had two kinds of converts
• "gerei toshav" or "half proselytes", who "lived"
  with Jews and therefore observed some minimum
  demands of the Law and
• "gerei tzedeq" or "proselytes of righteousness",
  who attempted to bear the yoke of the entire
  Jewish religion.
• It was generally recognized that
• "if a Gentile gives before three Jews who know
  the Law the assurance that he will observe the
  seven Noachic commandments, he can be considered
  with certain restrictions as a Jew."
• Those who proposed a more lenient interpretation
  thought that it was sufficient if a God-fearing
  Gentile merely promised to avoid idolatry. The
  strictest group demanded that a proselyte must
  commit himself to the entire Jewish Torah.

12
Therefore "the apostles and elders met to
consider this question." The apostolic council
was divided into Peter's speech (157-12),
James's proposed solution (1513-21) and the
apostles' "unanimous" decision, which Judas
Barsabbas and Silas delivered in writing to the
Gentile Christian churches (1523-29).
13
When Peter states his opinion he points to the
fact that Gentiles too have received the Holy
Spirit upon coming to faith and thus God "made
no distinction between us and them." Why then
now tempt God by placing upon the Gentiles a yoke
"which neither our fathers nor we have not been
able to bear?" And we "believe it is through
the grace of our Lord Jesus that we are saved,
just as they are." Meanwhile Barnabas and Paul
tell of the signs and miracles which God has done
through them among the Gentiles.
14
James the Just, the Brother of the Lord, whom
the Jews too knew for his strict obedience to the
Law, refers in his decision to the restoration of
"David's fallen tent" in Amos 911. Midrash
Bereshit Rabbah interprets this as meaning that
"on that day the whole world will be one
family," (Heb. "agudah ahat"). And then God
will, according to Zephaniah 39, "purify the
lips of the peoples, that all may call on the
name of the LORD and serve him with one mind."
15
This is how James's interpretation of the Torah
is to be understood. He says, "It is my
judgment, therefore, that we should not make it
difficult for the Gentiles who are turning to
God. Instead we should write to them, telling
them to abstain from food polluted by idols,
from sexual immorality, from meat from which
the blood has not been drained and from blood."
For Moses has indeed "been preached in every
city from the earliest times."
16
Because the question of "derekh eretz" precepts
and the "Noachic commandments" is directly
connected with the foundations that regulated
Paul's relationship to foreign peoples, it is
good to see some of the special regulations about
them in the Talmud.
"In the Talmud it is written 'Only the Jew is
human. Gentile peoples are not called humans,
but animals.' Since we Jews see Gentiles as
animals, we call them only Goy."
17
According to scholars, the prohibition of
idolatry created social security and guaranteed
personal salvation. However, a Gentile did not
actually need "to know God", nor was a martyr's
death demanded of him, if he was compelled to
worship idols. The New Testament does not make a
distinction between Gentile-born believers and
Jewish Christians both were required to have a
personal faith and relationship with God and
readiness to die a martyr's death for their
faith.
18
 Deut. 189-11 forebade "imitating" Gentile
nations by practicing magic, interpreting omens,
engaging in witchcraft and sorcery, casting
spells and consulting the spirits of the dead.
The rabbis emphasized the same principles.
Proselytes might not "drink the blood of
animals, castration was not allowed, and
witchcraft and all superstitious practices were
forbidden." On the other hand, general purity,
respect for one's parents and love for one's
neighbors, were required of all Gentiles.
Robbery for instance was not just understood as
theft but also included the acquiring of booty
and the economic exploitation of another person.
19
 Actually, in the Law of Moses dietary precepts
are a question of inner purity. Lev. 1143-44
twice says in connection with the prohibition of
eating unclean animals "Do not defile 'your
souls.' " In all Jewish interpretation of the
Law there is always extensive discussion of the
internalized meaning of the commandments.
20
 In the Noachic precepts there is often emphasis
on three basic matters which also relate to the
discussions of our own time the questions of
abortion, blasphemy and our relations with the
authorities. Such things as incest,
homosexuality and incest were regarded as
typically pagan sins. The prohibitions of the
Didache II,2 also concern everyone "You shall
not murder you shall not commit adultery ... you
shall not steal you shall not use magic ... you
shall not procure abortion, nor commit
infanticide you shall not covet your neighbor's
goods."
21
 It is also worthy of note that in these minimum
Noachic precepts to be taught to Gentiles,
mention is usually first made of idolatry and
alongside it prohibition of blasphemy. A society
in which there is no respect for another person's
sacred values leads to ethical chaos.
22
The Noachic principles also included "respect
for the authorities," which is often seen in a
one-sided negative way. Especially Paul's words
at the beginning of Romans 13 have aroused
criticism "Everyone must submit himself to the
governing authorities ... those who rebel
against the authority will bring judgment on
themselves... Do you want to be free from fear
of the one in authority? Then do what is right
and he will commend you. For he is God's servant
to do you good."
23
Respecting the authorities was one of the
protective regulations the Roman Empire granted
to the Jews. Rom. 1218 is concerned with this
"If it is possible, as far as it depends on you,
live at peace with everyone." The Jews have a
well-known Aramaic proverb "The Law of the
Kingdom is our Law." However, believers appeal
finally always to the justice of God There is
judgment and (a higher) Judge!" If one says the
latter words to a pious Jew, it obligates him to
speak the truth as before the Great Judge.
24
The "apostolic decree" of Peter, James the Just,
and the teaching of Paul have a place in the
Jews' own frame of reference. The apostles'
decisions were made according to ancient halakhic
practice. Since, for instance, Timothy had a
Jewish mother, he was circumcised. Titus, by
contrast, was left in the position of a "ger
toshav", and therefore he was not circumcised
(Gal. 23)
25
Paul knew the concept of "derekh eretz" and
developed his teachings accordingly. Still more
clearly is this apparent in 1 Cor. 69-10, 2
Cor. 1220b, Col. 31-10, Gal. 519-22 and
Eph. 432 and 522-69. In them we have
catalogues of virtues and vices, which can be
compared with the derekh-eretz tractates and the
teachings of the Didache."
26
"Thus Paul drew conclusions from his faith and
its significance for Gentile nations. He broke
down the fence erected between Israel and the
Gentiles. God-fearing Gentiles no longer belong
to a secondary system as semi-proselytes and, as
it were, an appendage of Judaism. In Christ all
are equal. Thus is born a new people, the
people of the Christians."
27
"Paul is fully and clearly aware of the
significance of his way of action. But he not
can behave otherwise, because God does not want
anything else. God wishes that Gentiles too
should be saved. The bond to Israel may however
not be severed. No, it should be tied more
strongly. But Israel does not have any privilege
alongside the Gentiles, for in Christ all are
one."
28
Ephesians 2 and 3 refers to the Christ
Mystery, according to which Jews and Gentiles
participate in the same "heritage". Once it was
different. "At that time you were separate from
Christ, excluded from citizenship in Israel and
foreigners to the covenants of the promise,
without hope and without God in the world.
29
But now in Christ Jesus you who once were far
away have been brought near through the blood of
Christ. For he himself is our peace, who has
made the two one and has destroyed the barrier,
the dividing wall of hostility ... His purpose
was to create in himself one new man
... Consequently, you are no longer foreigners
and aliens (i.e. semi-proselytes, gerim
toshavim), but fellow-citizens with God's people
and members of God's household."
30
In the Midrash are found the words of Tanna debe
Eliahu, which state "I call God as my witness
that both Gentile and Israelite, man or woman,
both servant and maidservant can participate in
the Holy Spirit only through a moral life."
31
The decisions of the Apostolic Council were
communicated to the Antiochian church. "The
people read it and were glad for its encouraging
message." And we are told that Paul and Barnabas
"remained in Antioch, where they and many others
taught and preached the word of the Lord. " But
"a few days later Paul said to Barnabas, 'Let
us go back and visit the brothers in all the
towns where we preached the word of the Lord and
see how they are." (Acts 1536).
32
Soon after the Jerusalem conference Paul was
leaving on his second missionary journey.
Evidently he had heard that some exponents of a
stricter interpretation of the Law from Jerusalem
were traveling around without authorization in
the young churches, bringing about discord and
quarrelling. Now the message of the apostolic
decree was to be taken to everyone.