The Jerusalem-Conference Decree: A Closer Look (Part 5 of 5)

The Significance of the Jerusalem Conference

Significance of Location

The controversy that necessitated the Acts 15 gathering of church leaders was instigated by legalistic judaizers from Jerusalem. The crisis, therefore, needed to be dealt with in Jerusalem and probably could not have been adequately resolved anywhere else.

Jerusalem was the center of Jewish cultural and religious identity. It was regarded as God’s sacred city and the focus of messianic-kingdom prophecies. Isaiah 2:3, for example, had long foretold: “And many people will come and say, ‘Come, let us go up to the mountain of Yahweh, to the house of the God of Jacob, and he will teach us his ways and we will walk in his paths, for from Zion the law will go forth and the word of Yahweh from Jerusalem’.”¹ For devout Jewish fundamentalists, any dictate emanating from Jerusalem would have had greater authoritative force.

Jerusalem is where Christ’s church had its beginning and the centrifugal hub of the gospel’s diffusion to all nations (Acts 1:4–8:4). During the earliest period of Christianity, the principal leaders were Jesus’s apostles, based in Jerusalem for at least the first two decades (Acts 1:1–15:30). Also in Jerusalem were the earliest appointed church elders (Acts 11:30). The Jewish people were well accustomed to respecting and heeding the sage counsel of men recognized as elders (Ex. 19:7; Deut. 17:1; Mark 7:3-5).

Significance of Timing

This historic meeting took place early in the year 50, halfway between the establishment of the church in Jerusalem (AD 30) and Jerusalem’s fall (AD 70),² all of which were major events in the progression of God’s plan. The meeting was also sandwiched between the first and second missionary journeys of Paul and his coworkers, key efforts in the early spread of the gospel among Gentiles.³

Significance of Participants

Paul and Barnabas had for several years been working under the Holy Spirit’s influence (Acts 13:1-4, 9-12, 52; 14:3, 10; 15:12) and presumably could have simply issued a divine injunction to counter the misguided claims of the radical circumcisionists. However, the dispute with these agitators was to no avail (Acts 15:1-2). Apparently, at least in Jewish circles, Paul (of Cilicia) and Barnabas (of Cyprus) did not have the same level of respect and recognition as the group of leaders in Jerusalem. Moreover, Paul’s infamous reputation among Jewish people in general (cf. Acts 21:20-21) would no doubt have exacerbated the problem, so the wisest plan of action was the one taken. The apostles and elders (noted above) needed to be consulted.⁴  

Transmissional Considerations

When Luke composed the book of Acts, he had limited space into which to condense over three decades of historical information. Rather than providing comprehensive details, his reporting was restricted to selective highlights.

Recounting the events of Acts 15—the people involved, the words spoken, the decisions made, the document produced—required abridgment. Even the contents of the letter (embedded in vv. 23-29) would need to be in abbreviated form, omitting details that the authors and recipients already knew or that would be conveyed orally as supplementary and explanatory information.

When the decision was put into writing, Judas-Barsabbas and Silas served as amanuenses: “having written [γράψαντες] by their hand” (Acts 15:22-23).⁵ These two men were further authorized to verbally communicate the contents of the letter (v. 27). Upon its completion, Judas-Barsabbas and Silas delivered the document to the Antioch congregation by publicly reading it, while they (as prophets) also imparted additional instruction (vv. 30-32). Silas then joined Paul’s mission team, delivering the same message the same way farther west (Acts 15:40–16:5).

Understanding how the Jerusalem-conference decree was transmitted in condensed letterform and accompanied by verbal instruction is a reminder that we are not privy to all the details available to the original participants. But taking into account the totaliity of information accessible in the biblical record as a whole enables us to sufficiently grasp the necessary facts without missing out on anything essential (see Part 2).

Contextual Qualifiers

The revelation and implementation of God’s redemptive plan did not occur abruptly but, in God’s own time, gradually unfolded through to the completion of the New Testament. Christianity began in a thoroughly Jewish context (Acts 1–7), spread to the ethnically mixed Samaritans (Acts 8), then to the Gentile world (Acts 9–28). During this developmental and transitional period, as the gospel was impacting lives from Jerusalem to the ends of the earth (Acts 1:8), two major obstacles were (a) the stubborn resistance of nationalistic Judaism, and (b) the pervasive stronghold of pagan idolatry. Both intersected at the mid-first-century Jerusalem conference. 

At this point in the church’s history, Jew-Gentile tensions were coming to a head. On one end were deeply entrenched Jewish protocols, such as circumcision, religious calendar observance, and dietary restrictions. On the other end were questionable activities associated with immoral and idolatrous improprieties. Ethnically mixed churches, intercongregational relations, joint activities and table fellowship, along with pressures from the outside world, created a volatile atmosphere.

According to God’s seemingly impossible plan, diverse peoples were brought together in Christ as a single body of believers, breaking down ethnic, social, and gender barriers that separated and marginalized certain populations outside the church.⁶ Yet human fallibilities, even among God’s people, created a less-than-smooth transition. Concessions were needed from all parties.

o   Jewish Christians had to refrain from trying to judaize non-Jewish brethren (Acts 15:10-19; Gal. 2:1-14).

o   Gentile Christians had to avoid careless affiliations coupled with arrogant and selfish insensibilities (Acts 15:20-21; Rom. 11:17-21).

o   Both had to renounce petty judging, while conscientiously averting preventable stumbling blocks (Rom. 2:1-4, 22; 14:3-4, 10-13; Gal. 5:7-15).

Freedom in Christ is not freedom to maintain behaviors detrimental to the unity of the church, the spiritual health of oneself and others, and community outreach.

The Jerusalem conference initially convened to address disruptions caused by pharisaic instigators among Christ’s multi-ethnic communities from Judea through to Syria, Cilicia, and beyond. The overarching concern, besides legalistic extremism, was “the pollutions of idols” (Acts 15:20), i.e., ritual defilement associated with idol worship. The resulting fourfold directive would help ensure that non-Christian Jews would be less likely to get the impression that followers of Christ were in any way associated with polytheistic cultism (Acts 15:21).

At least four things were accomplished: (a) pharisaic legalism was countered (Acts 15:5-6, 24); (b) unnecessary burdens affecting Gentile Christians were mitigated (vv. 10, 19, 28a); (c) offending Jewish sensibilities and deterring prospective converts was avoided (v. 21); and (d) Gentile Christians were dissuaded from returning to former pagan ways (vv. 20, 29).

Lessons to Learn:

1. Disruptions in the Lord’s body and challenges to his righteous cause cannot be ignored or tolerated. “Contend earnestly for the faith once-for-all delivered to the saints” (Jude 3). The Bible’s repeated warnings about seditious influences and reminders to be alert and on guard are still relevant today and just as important as in the early church.⁷

2. Contentious debate is not the most effective way of dealing with contentious issues, especially when one or both parties are stubbornly closed minded, quick tempered, and inflexible (cf. Gal. 5:15). Reasoning together is much more effective when governed by mutual respect, cordial exchange, rational thinking, and a genuine concern for the welfare of the Lord’s church.⁸

3. Christlikeness entails a willingness to sacrifice old habits and personal preferences for the benefit of others and for unity and peace among God’s people.⁹

4. The biblical model for church leadership is collaborative. Collective wisdom and mutual support are much more effective than isolated individualism.¹⁰ Even when someone like the apostle Paul had become established in the Lord’s work and regarded as a prominent authority figure in his own right, rarely is he seen in the biblical record working alone.

Conclusion

This study has been divided into five segments:

o   Part 1 introduced and summarized the controversy, the initial fourfold interdiction and stated reason, concluding: “The whole point of the Jerusalem conference was to counter pharisaic legalism in the church .... not implementing a new law but opposing mandated observance of the old law.”

o   Part 2 observed the rewording and rearrangement of the interdiction, examined the first abstention, and compared similar issues addressed in 1 Corinthians, Romans, and Revelation, recognizing “the variety of contexts involving different historical, chronological, geographical, and sociocultural factors.”

o   Part 3 more closely examined and clarified the other three abstentions.

o   Part 4 emphasized the importance of viewing all four abstentions as a collective whole within the original context of mid-first-century polytheism and attendant Jewish sensibilities, considered present-day application, and concluded: “The originally stated reason, emphasizing Christian influence and removing barriers (Acts 15:20-21), is a basic principle with broader applicability.”

o   Part 5 has noted the significance of the Jerusalem conference during the developmental stages of Christianity and how the decision was transmitted, Jew-Gentile tensions, what was accomplished, and lessons to be learned.

May we be just as diligent as our first-century brethren in pursuing the unity, peace, and spiritual well-being of the Lord’s church, showing Christ to the world.

--Kevin L. Moore

Endnotes:

     ¹ Unless noted otherwise, scripture quotations are the author’s own translation.

     ² On the chronology and dating of the Jerusalem conference, see K. L. Moore, “The First Missionary Journey,” Moore Perspective (10 Feb. 2013), <Link>. For additional information on NT chronology and dating, see K. L. Moore, A Critical Introduction to the NT (Henderson, TN: Hester, 2009) 36-48.

     ³ On the widespread dissemination of the gospel through the first century, see K. L. Moore, “The Bible’s Geographical Context: Part 2,” Moore Perspective (5 June 2019), <Link>; also “Around the World in Three Decades,” Moore Perspective (13 April 2013), <Link>.

     ⁴ While these leaders had the consent of “the whole church” (Acts 15:22), a textual variant has led to an interpretive and translational question concerning the referential function of ἀδελφοί (“brothers”) in v. 23. Preceded by καὶ οἱ (“and the”) in the Byzantine Majority Text and Textus Receptus, the NKJV takes this as an allusion to a third group: “The apostles, the elders, and the brethren.” The NA/UBS Greek text, however, omits the conjunction and article, and the NASB links ἀδελφοί with πρεσβύτεροι (“the brethren who are elders”), while the NRSV sees it as descriptive of both ἀπόστολοι and πρεσβύτεροι (“The brothers, both the apostles and the elders”).

     ⁵ The verb γράψαντες is the aorist participial form of γράφω, which means to “write” (ASV, ERV, HCSB, ISV, N/KJV, WEB), although several English translations have curiously rendered it “sent” (ESV, NASB, NET, NIV, N/RSV). Granted, Judas-Barsabas and Silas were the letter carriers (Acts 15:22a, 27), but someone had to do the writing (multiple copies?), and the verb γράφω identifies these two men as the designated scribes. Compare the verb’s usage in Acts 1:20; 7:42; 13:29, 33; 15:15; 18:27; 23:5, 25; 24:14; 25:26.

     ⁶ Acts 10:28-35; 15:9; Rom. 2:11; 3:22; 10:12; 1 Cor. 7:17-28; 12:13; Gal. 2:6; 3:27-28; Eph. 2:11-22; Col. 3:11, 25; Rev. 5:9; 7:9-10.

     ⁷ Luke 11:34-35; Acts 20:28-31; Rom. 16:17; 1 Cor. 16:13; Gal. 6:1; Phil. 2:4; 3:17-19; Col. 4:2; 1 Thess. 5:6, 14; 1 Pet. 5:8; Rev. 3:2-6; 16:15.

     ⁸ Rom. 15:2-7; 1 Cor. 1:10; 2 Cor. 2:4; 11:28; Gal. 5:22-23; 2 Tim. 2:23-25; 1 Pet. 2:17.

     ⁹ Rom. 12:9-21; 15:2; 1 Cor. 9:19-23; 10:24, 32-33; 11:1; 13:1-7; Eph. 4:3-6; Phil. 2:1-5; 1 Thess. 5:12-13.

     ¹⁰ Ex. 18:14-26; Prov. 11:14; 15:22; 27:17; Eccl. 4:9-12; cf. Acts 11:30; 14:23; 15:2; 20:17.

Related Posts: Jerusalem-Conference Decree: Part 1, Part 2, Part 3, Part 4

Related articles: When did Jesus annul the Jewish ceremonial food restrictions? 

 

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The Original Structure of the Book of Acts

The original version of the fifth book of the New Testament was not neatly divided into chapters and verses as in our contemporary English Bibles.¹  When Luke first penned this document, it appears to have been structured according to six general time periods,² each of which ends with a summary statement of the gospel’s progress:

·      “The word of God kept spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith” (6:7).³

·      “So the church throughout Judea, Galilee, and Samaria enjoyed peace, as it was being built up; and as it continued in the fear of the Lord and in the comfort of the Holy Spirit, it kept increasing” (9:31).

·      “But the word of the Lord continued to grow and to be multiplied” (12:24).⁴

·      “So the churches were being strengthened in the faith, and were increasing in number daily” (16:5).

·      “So the word of the Lord was growing and prevailing mightily” (19:20).

·      “Now Paul stayed two full years in his own rented lodging and welcomed all who came to him, preaching the kingdom of God and teaching things about the Lord Jesus Christ with all openness, unhindered” (28:30-31).

Accordingly, the historical record of the book of Acts is arranged in these six general blocks of time:

         Period                          Reference                    Dates AD⁵

         Period I                        1:1 – 6:7                       30-33

         Period II                        6:8 – 9:31                    33-36

         Period III                       9:32 – 12:24                36-44

         Period IV                      13:1 – 16:5                   44-50

         Period V                       16:6 – 19:20                 50-56

         Period VI                      19:21 – 28:31               56-62

Since the number seven symbolizes completeness,⁶ and the historical record of Acts covers only six general time periods, if this has any symbolic relevance, the book of Acts ends with the gospel story not yet completed. In other words, the narrative (of which we are a part) continues, even until the end of the age (Matt. 28:18-20). 

--Kevin L. Moore

Endnotes:

     ¹ Stephen Langton (ca. 1150-1228), Roman Catholic Cardinal and Archbishop of Canterbury, is credited with having arranged the Latin Bible into the chapter divisions that are still used today, albeit poorly placed in a number of locations. The first printed Bible to use these chapter divisions was the 1382 English Bible of John Wycliffe. Following the lead of 15th-century Jewish copyists, French printer Robert Estienne, a.k.a. Robertus Stephanus (1503-1559), was the first to add verse divisions to both the Old and New Testaments, originally published in the 1560 Geneva Bible. 

     ² See C. H. Turner, “The Chronology of the New Testament,” in A Dictionary of the Bible, ed. James Hastings (Edinburgh: T & T Clark, 1898-1904) 1:421; also F. F. Bruce, The Book of Acts (Grand Rapids: Eerdmans, 1988) 123 n. 20; D. A. Carson, Douglas J. Moo, and Leon Morris, An Introduction to the New Testament (Grand Rapids: Zondervan, 1992) 181-82.

     ³ Unless noted otherwise, scripture quotations are from the NASB 2020.

     ⁴ The last verse of chapter 12 opens the discussion of chapter 13 and therefore does not directly belong to the section that immediately precedes it.

     ⁵ These dates are approximations, and one will find slight chronological variations among NT scholars. For further notes on these particular dates, see K. L. Moore, Getting to Know the Bible (New Plymouth NZ: World Literature Publications, 2002): 90-99.

     ⁶ See K. L. Moore, “Daniel’s Prophecy of ‘70 Weeks,’” Moore Perspective (10 March 2021), <Link>; and “The Number 666,” Moore Perspective (27 Jan. 2021), <Link>.

Related Posts: Authorship of Luke-Acts, Dating of Luke-Acts, Luke's Audience, What Happened After Acts?  

 

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The Foundation of Evangelism

   Around six centuries before Christ, four Hebrew slaves – Daniel, Hananiah, Mishael, and Azariah – did not shy away from declaring the truth of God before the polytheistic despot Nebuchadnezzar (Dan. 1:7; 2:20, 28, 37, 44, 45; 3:17). The Babylonian king acknowledged Jehovah as the God of Daniel and his fellow captives (2:47; 3:26, 28, 29), but did the king himself ever embrace their monotheistic faith? His last recorded words are as follows: “Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, all of whose works are truth, and His ways justice. And those who walk in pride He is able to put down” (4:37, NKJV). Even though Nebuchadnezzar regarded the God of the Hebrews as “the Most High God” (3:26; 4:2, 17, 34, 37), this may have been nothing more than recognizing Jehovah as the Chief among the gods (cf. 2:47) without necessarily abandoning the Babylonian pantheon (cf. 3:12, 14).¹ Whether or not the monarch ever fully accepted the truth about his Creator, the point is, he was given ample opportunity to believe and obey, thanks to four Hebrew slaves unashamed of their God whom they boldly proclaimed.

EVANGELISM: THE ACTS OF WHOM?

   The English word “evangelism” is derived from the Greek noun euaggelion (“good news”) and the corresponding verb euaggelizō (“proclaim good news”). The Lord’s disciples were commissioned to announce the good news (“preach the gospel”) to the entire world (Mark 13:10; 16:15), and the book of Acts records the first thirty-two years of the great commission being carried out. Traditionally this history of missions document has been labeled “Acts of the Apostles,” so what were the “acts” of these apostles? 

   The noun euaggelion occurs only twice in Acts (15:7; 20:24), while the verb euaggelizō is employed fifteen times (5:42; 8:4, 12, 25, 35, 40; 10:36; 11:20; 13:32; 14:7, 15, 21; 15:35; 16:10; 17:18).² What did these evangelistic acts entail? Here is a good summary statement from the apostles themselves: “but we will give ourselves continually to prayer and to the ministry of the word” (6:4). Note that “the ministry of the word,” while absolutely essential, is not the sum total of the necessary acts. Do not overlook the fact that our evangelism textbook is also replete with allusions to prayer (1:14, 24; 2:42; 3:1; 4:24, 31; 6:4, 6; 8:15, 22, 24; 9:11, 40; 10:2, 4, 9, 30, 31, 46; 11:5, 18; 12:5, 12; 13:3; 14:23; 16:13, 16, 25; 20:36; 21:5; 22:17; 27:29, 35; 28:8, 15). Apparently our first-century brethren understood the evangelistic enterprise as God’s work, persistently inviting him to participate in it and soliciting his help.

   While the apostles initiated the diffusion of the gospel, the book we call “Acts of the Apostles” does not recount all the acts of all the apostles, and a number of the documented acts were not performed by any of the apostles (e.g. Acts 6:8–8:40; 11:19-24). Seeing that the Holy Spirit is mentioned an impressive fifty-seven times, it has been suggested that maybe “Acts of the Holy Spirit” is a more fitting title. However, Jesus Christ is referenced seventy-six times, and when people were genuinely guided by the Spirit, they didn’t talk about the Spirit as much as they talked about Jesus Christ! And what did Jesus Christ talk about? Throughout the recorded history of his ministry, he spent most of his time talking about God the Father. The book of Acts takes up where he left off, mentioning God over 150 times! Perhaps a more accurate description of this book is “the Acts of God.” 

THE MESSAGE OF EVANGELISM

   Sometimes we can be a little too quick to rattle off the steps of the gospel plan of salvation: hear, believe, repent, confess, and be baptized. But let’s be careful not to oversimplify something as important and eternally consequential as what the Lord requires of those estranged from him. It is not, nor has it ever been, a one-size-fits-all approach. What exactly is to be heard and believed before further steps of obedience can be taken? It is a mistake to presume that if one learns what people were taught in any given conversion story in the book of Acts, then he/she necessarily knows enough to fully obey the gospel. The fallacy of this reasoning is twofold. 

   First, the Acts narrative is not an intricately detailed report of all that was said and done in each recorded event. In fact, thirty-two years of history have been compacted into only twenty-eight chapters. Note, for example, that the Pentecost-day sermon, which led to the conversions of about 3,000 souls, is boiled down to merely twenty-six verses (which can be read or quoted in less than two-and-a-half minutes!). These verses do not contain the sum total of the inspired message, as Luke informs his readers that there were “many other words” left unrecorded (Acts 2:40).

   Second, not every convert was at the same place in his/her spiritual journey when the gospel message was first encountered. As the Jews in Jerusalem on the Day of Pentecost and the pagan jailer in Philippi respectively asked what they needed to do (Acts 2:37; 16:30), they were given different answers because they were at different places on their way to God. In the end they all learned and obeyed the same set of divine instructions, but the starting point was different in each case.

   By limiting our focus to the individual conversion accounts, we might wonder why baptism is mentioned in chapter 2 but not in chapter 3, or why repentance is emphasized in chapter 3 but not in chapter 8. But if we can appreciate that Luke, with the limited space of a single papyrus scroll, has given selective highlights rather than comprehensive details, we will want to view his record as a whole and consider the collectivity of information in order to get the full picture.

THE FOUNDATON OF EVANGELISM

     

   In every conversion story in the book of Acts, the starting point is God. As the gospel was communicated in Acts 2–9, the respective audiences were comprised of devout Jews and proselytes who already had a strong monotheistic faith. When the gospel was introduced to the first Gentile converts, they were already God-fearers (Acts 10-11). On all of these occasions, the foundation had been laid long before the Lord’s disciples arrived on the scene. As outreach efforts were then focused on pagan Gentiles, the customary recounting of Jewish history or quoting the Hebrew Bible or assuming an established faith in God was not implemented. These evangelistic endeavors instead sought to lay the fundamental foundation of “the living God, who made the heaven, the earth, the sea, and all things that are in them” (see Acts 14:15-17; 17:22-31; cf. 24:14-16; 27:22-25, 35). 

   By examining all the conversion accounts in the book of Acts and harmonizing the teachings, the overall message is clear. It begins with the same basic message that Daniel and his friends proclaimed in Babylon: the one true and living God, the creator and sustainer of all things, who has worked through history to bring about his redemptive plan. God’s ultimate purpose has been fulfilled in Jesus of Nazareth, who was anointed with the Holy Spirit and divinely attested by miracles, wonders, and signs. He is the Christ, the Son of God, who died by crucifixion, rose from the dead after burial, and is now exalted to the Father’s right hand where he reigns with all authority over God’s spiritual kingdom, the church.

   To Jesus Christ complete loyalty is to be given: calling on his name (reliance) by trusting in him (faith), acknowledging him as Lord (confession), turning away from sinful living (repentance), and being immersed in water (baptism) to have past sins forgiven by his blood. This enables salvation within God’s kingdom – the church, the community of the saved – where righteousness is practiced and eternal life promised in view of the coming judgment. Discipleship also involves continuing in the faith and proclaiming God’s saving message to the rest of the world.

APPLICATION TODAY

   Most 21st-century North Americans still believe in God, with varying degrees of certainty. However, the number of unbelievers continues to rise, especially among Millennials.³ The second largest religious group in North America, Australia, New Zealand, and most of Europe is “no religion,” soon to become the majority in several countries.⁴ Whether atheistic, agnostic, or apathetic, we are increasingly faced with opportunities to share our faith with those who do not already have a foundational belief in God. Where do we begin? 

   Paul began with the origin of life (Acts 14:15; 17:24-25). Within the natural world as we know it, something does not come from nothing. The cosmos had a beginning, seeing that it is running out of usable energy and moving toward disorder. Everything that comes to be (an effect) must have an adequate cause outside itself and superior to itself. Lifeless matter does not generate life, unconscious matter does not produce consciousness, nonintelligent matter does not yield intelligence, and amoral matter does not create morality. Moreover, the consistent, complex, functional design (characteristic of our universe) does not happen by accident; where there is design, according to all that is known about how the world operates, there must be a designer. The evidence points beyond the natural world – to the supernatural (outside of and superior to nature). The Source of the universe has to be outside of time, space, matter, and finite energy, and therefore beyond the reach of scientific investigation. 

   Seeing that humans are intelligent, purposeful beings, it is reasonable to suspect that the Ultimate Cause of this universe has intelligence and purpose. Since no human is omniscient, there are things we cannot know unless we are told. Faith is not only the step taken toward accepting there is a God, which is the logical step, but also the step taken toward actively seeking to know God. Perhaps the greatest obstacles humans face in finding him are honesty about our limitations, humility, and the willingness and determination to seek him on his terms rather than our own.

CONCLUSION

   “The LORD looks down from heaven upon the children of men, To see if there are any who understand, who seek God” (Psalm 14:2). Apparently the Grand Designer of the universe is seeking those who seek him. For anyone who sincerely desires to know him, he will provide a way, and this more often than not involves a connection with the people of God. May we be diligent, not only in seeking him ourselves, but in proclaiming his message to a world that is lost and dying without him. May we stand with Daniel, courageously announcing the foundational truth, “But there is a God in heaven …. the Most High rules in the kingdom of men” (Dan. 2:28; 4:32).

-- Kevin L. Moore

Endnotes:

     ¹ When Nebuchadnezzar said “the appearance” [wə-rê-wêh] of the fourth person in the furnace “is like” [dā-mêh] “a son” [lə-ḇar-] “of gods” [’ĕ-lā-hîn] (Dan. 3:25), it is highly unlikely that the pagan king had any concept of “the Son of God” (N/KJV) in the NT sense. The pre-incarnate Christ would not be manifested as the Son of God for another six centuries. Nebuchadnezzar was simply trying to explain what he saw as “a divine being” (ISV), perhaps an “angel” (3:28). Elsewhere in the book of Daniel the same terminology is used with reference to pagan “gods” (2:11, 47; 5:11b; cf. most translations of 4:8, 9, 18; 5:11a, 14).

     ² Comparable expressions are also used, like kataggélō (“declare,” “preach”) in Acts 4:2b; 13:5, 38; 15:36; 16:17; 17:3, 13; 26:23, and didáskō (“teach”) in 4:2a, 18; 5:21, 25, 28, 42; 11:26; 15:35; 18:11, 25; 20:20; 28:31.

     ³ Michael Lipka, “Americas faith in God may be eroding,” Pew Research Center (4 Nov. 2015), <Link>. Around 70% of those 65 and older profess absolute certainty in God’s existence, while only 51% of adults under 30 do.

     ⁴ Gabe Bullard, “The World’s Newest Major Religion: No Religion,” National Geographic (22 April 2016), <Link>.

*Prepared for the 2017 FHU Lectureship.

Related Posts: What Must I Do To Be Saved?, And with many other words, Daniel's Prophecy of 70 Weeks

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Aristarchus

     Aristarchus was a Macedonian [Eastern European] from Thessalonica (Acts 19:29; 20:4; 27:2), potentially converted during the brief evangelistic campaign of Paul, Silas, and Timothy in the year 50 (Acts 17:1-10) and among the disciples addressed in the Thessalonian letters (1 Thess. 1:1; 2 Thess. 1:1). He appears to have been an ethnic Jew (Col. 4:11). He went on to travel and work with Paul in Macedonia, Asia, and all the way to Judea (Acts 19:29; 20:4–21:15). He then accompanied Paul and Luke from Caesarea (Acts 27:2) across the Mediterranean Sea and was thus involved in the violent storm and subsequent shipwreck at Malta, arriving in Rome in spring 60 (Acts 28:16).

     Aristarchus was still with the apostle when the prison letters were written (ca. spring 62), acknowledged in Col. 4:10 as Paul’s “fellow prisoner” [sunaichmálōtos]. It is unclear whether this is to be taken literally or metaphorically. The same description is used of Epaphras, “my fellow prisoner in Christ Jesus” (Philem. 23), although the qualifying phrase “in Christ Jesus” is not included in Aristarchus’ description. Earlier, when the apostle was still a free man, Andronicus and Junia were described as his “fellow prisoners” (Rom. 16:7).

     Aristarchus was also included among Paul’s “fellow workers” [sunergoí] (Philem. 24),¹ associated with Tychicus, Onesimus, Jesus-Justus, Epaphras, Mark, Demas, and Luke (Col. 4:7, 9, 11, 12, 14; Philem. 23-24), as well as Gaius of Macedonia, Sopater, Secundus, Gaius of Derbe, Timothy, Tychicus, and Trophimus (Acts 19:29; 20:4).

     From the very beginning of his Christian walk, Aristarchus knew that being a follower of Christ, and especially a minister of the gospel, was hard (cf. Acts 17:5-10; 1 Thess. 1:6; 2:14). Nevertheless, he left his home to serve alongside the apostle Paul and other dedicated servants to expand the borders of God’s kingdom. According to tradition, Aristarchus died as a martyr during Emperor Nero’s persecution (ca. 64-68). We appreciate the life he lived and the service he rendered, and we give honor to whom honor is due.

--Kevin L. Moore

Endnote:

     ¹ Cf. also Rom. 16:3, 9, 21; 2 Cor. 1:24; 8:23; Phil. 2:25; 4:3; Col. 4:11; 1 Thess. 3:23; Philem. 1; 3 John 8.

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