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? 

 

Image credit: https://christianfamilyreformation.com/studies/acts-15/

Labeling “False Teachers”

False teachers were problematic in the first-century church, evidenced by the repeated warnings of Jesus and his apostles and most apparent in the New Testament books of Galatians, 1-2 Timothy, 2 Peter, Jude, 1-2 John, and Revelation. Biblical reminders about being alert and on guard are still relevant today and just as important as in the early church.¹

The New Testament speaks of ...

o   false prophets (Matt. 7:15; 24:11, 24; Mark 13:22; Luke 6:26; Acts 13:6; 2 Pet. 2:1a; 1 John 4:1; Rev. 16:13; 19:20; 20:10)

o   false witness/es (Matt. 15:19; 19:18; 26:59-60; Mark 10:19; 14:56-57; Luke 18:20; Acts 6:13; Rom. 13:9; 1 Cor. 15:15)

o   false apostles (2 Cor. 11:13)

o   false brethren (2 Cor. 11:26; Gal. 2:4)

o   false doctrine (1 Tim. 1:3, 10; 6:3)

o   false teachers (2 Pet. 2:1b)

That being said, ascribing the label “false teacher” is a very serious charge and not something to hurl at others impulsively, hastily, casually, carelessly, callously, or indiscriminately. Those in the Bible regarded as “false teachers” are depicted as greedy, perverse, dishonest, deceptive, morally corrupt, lazy gluttons, in opposition to Christ, and serving their own selfish appetites. If someone is accused of being a “false teacher” but does not exhibit these heinous characteristics, the indictment is not scripturally appropriated.

Biblical Descriptions

Issues constituting false teachers in the first-century church involved:

o   deceit, hypocrisy, evil influence, lawlessness (Matt. 7:15-23).

o   erroneous messianic claims (Matt. 24:5, 24).

o   persistently causing divisions and “offenses,” “hindrances,” or “occasions of stumbling” contrary to apostolic teaching (Rom. 16:16-17).

o   perverting the gospel by binding works of the old Jewish law (Gal. 1:7-9; 2:4, 16, 21; 3:2, 5, 10; 6:13).

o   worldly-mindedness, driven by self-gratification and self-exaltation (Phil. 3:17-19).

o   resisting the truth in arrogance with a corrupt mindset accompanied by selfish, unloving, immoral deeds (2 Tim. 3:1-8).

o   rejecting biblical authority (2 Tim. 4:3-4).

o   denying the Lord with greed and deception (2 Pet. 2:1-3; Jude 4, 8).

o   ungodly and immoral living, injustice, self-willed, resisting authority (2 Pet. 2:6-10a; Jude 8-11).

o   ignorant, corrupt, unrighteous, deceptive, lustful, dishonest, forsaking the right way and going astray (2 Pet. 2:12-17; cf. Col. 2:8).

o   empty words, lewdness, reverting to worldly ways (2 Pet. 2:18-22; Jude 12-14).

o   intentionally twisting or distorting scripture (2 Pet. 3:16).

o   complaining, flattery, mockery, sensuality, causing divisions (Jude 16-19).

o   denying Jesus as the Christ and/or the Son of God (1 John 2:22-23).

o   denying Jesus having come in the flesh (anti-Christ); being of the world rather than of God (1 John 4:1-6; 2 John 7).

o   destitute of love (1 John 4:12-16, 20-21; cf. 3:10-23; 2 John 4-6).

o   adding to or subtracting from God’s revealed will (Rev. 22:18-19).

The “false teacher” image from these biblical descriptions is one who disrespects and rejects the authority of scripture, with a hidden agenda, selfish motives, rebellious, deceptive, manipulative, leading gullible people astray. While the label “false teacher” is surely applicable to what is taught, consideration must also be given to how the message is presented with accompanying intent, behavior, and influence.

The Responsibility of the Faithful

As God’s children we are expected to understand, accept, obey, teach, and defend the truth, not only on an individual basis but collectively as a unified body, ever mindful of “one another.”² None of us can read another’s heart or discern another’s motives, but we can and should be observant and conscientious “fruit” inspectors: “... by their fruit you will recognize them” (Matt. 7:15-20). Using God’s word as our standard, we are to “Test all things; hold fast what is good” (1 Thess. 5:21). This necessarily involves evaluating the kind of spiritual “fruit” produced by the lives, example, influence, and teachings of those with whom we may disagree (cf. Matt. 12:33; Luke 7:45; 3 John 11).

Biblical Discernment

Consider the obvious differences between the attitudes and behaviors of men like Diotrephes and Demitrius (3 John 9-12). Jesus boldly confronted hypocrisy and deceit,³ while his approach was quite different toward those whose error was not as willful or defiant.⁴ Paul did not shy away from confronting misbehavior and doctrinal error,⁵ weilding the proverbial “rod” of correction when necessary, but he was also capable of warning and reproving “in love and a spirit of gentleness” (1 Cor. 4:21; cf. 2 Cor. 7:4; 10:1-2).⁶

Apollos had mistaken views about a very important doctrine and was teaching wrongly. But instead of writing him off as a “false teacher,” Aquila and Priscilla graciously and tactfully took him aside and helped him understand the truth more clearly (Acts 18:24-26). As Timothy was commissioned to “Hold fast the pattern of sound words ...” (2 Tim. 1:13a), he was reminded:

And a servant of the Lord must not quarrel but be gentle to all, able to teach, patient, in humility correcting those who are in opposition, if God perhaps will grant them repentance, so that they may know the truth, and that they may come to their senses and escape the snare of the devil, having been taken captive by him to do his will” (2 Tim. 2:24-26).

Speaking the Truth in Love

Brethren in Christ will inevitably disagree about sensitive and controversial matters, but this does not have to disrupt the unity and peace in God’s family (note, e.g., Rom. 14:1–15:13). To be sure, “we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, but, speaking the truth in love, may grow up in all things into Him who is the head—Christ” (Eph. 4:14-15).

There are times when division is necessary (1 Cor. 11:19), but when possible, unity must be prioritized since it is foundational to the Lord’s cause (John 17:20-21; 1 Cor. 1:10). Admittedly peace and harmony can be fragile and elusive, especially when fallible human beings are trying to achieve and maintain it, so it requires intentionality and concerted effort driven by integrity, humility, patience, and love (Eph. 4:1-4). In fact, love must always be the driving force when addressing divisive issues (1 Cor. 8:1; 13:1-7; 16:14).

Conclusion

Surely it is possible to “contend earnestly for the faith” (Jude 3) while also “endeavoring to keep the unity of the Spirit in the bond of peace” (Eph. 4:3). May we be wise, discerning, and diligent in seeking both.

--Kevin L. Moore

Endnotes:

     ¹ 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; 1 Pet. 5:8; Rev. 3:2-6; 16:15.

     ² Rom. 12:5; 15:14; Phil. 2:1-4; Eph. 4:25; Heb. 3:13; 10:24.

     ³ Matt. 5:20; 6:2, 5, 16; 7:15-20; 12:24-45; 15:1-9, 12-13; 16:1-5, 12; 19:3-9; 21:12-13, 23-46; 22:18, 23-29; 23:1-36.

     ⁴ Matt. 19:16-22; Mark 5:19; 12:28-34; Luke 5:31-32; 7:36-50; 10:41-42; 19:1-10; John 3:1-21; 4:7-26; 5:14; 8:10-11.

     ⁵ 1 Cor. 1:10-13; 5:1–6:20; 11:17-34; 2 Cor. 7:8; 10:9-11; 13:10; Gal. 1:6-10; 2:11-14; 3:1-3; 4:9-11, 20; 5:1-4, 15; 2 Thess. 3:6-15.

     ⁶ 1 Cor. 4:14; 8:13; 9:15-27; 10:14-15, 24, 31-33; 11:1-2; 16:14; 2 Cor. 6:11-13; 7:2, 16; Gal. 5:10; 6:1-2; Eph. 1:15-19; 4:1-6; 6:23-24; Phil. 1:1–4:23; Col. 1:1-12; 1 Thess. 1:1–3:13; 2 Thess. 1:1-5.

*Scripture quotations are from the NKJV.

Related Posts:

o   “What Does ‘Fellowship’ Really Mean?” Moore Perspective (17 Feb. 2013), <Link>.

o   “Church Discipline,” Moore Perspective (29 Nov. 2017), <Link>.

o   “Biblical Reasons for Withdrawing from a Member of the Church,” Moore Perspective (25 April 2018), <Link>.

o   “Intercongregational Responsibilties,” Moore Perspective (16 May 2018), <Link>.

o   “When a Biblical Text is Misapplied: Eph. 5:11,” Moore Perspective (21 Feb. 2018), <Link>.

 

Related articles: Wayne Jackson, “False Teachers”, Brian Kenyon, What if Diotrephes Wrote a Letter?, Hiram Kemp, A New (Old) Kind of False Teacher

 

Image credit: https://blog.newgrowthpress.com/the-traits-of-false-teachers/

The Weak and the Strong (Romans 14:1–15:13): Part 6 of 7

Unity of the Strong and Weak

“We who are strong have an obligation to bear with the failings of the weak, and not to please ourselves. Let each of us¹ please his neighbor for his good, to build him up. For Christ did not please himself, but as it is written, ‘The reproaches of those who reproached you fell on me’” (Romans 15:1-3, ESV).

To the “strong” [οἱ δυνατοί], among whom Paul includes himself,² the exhortation is given: “We [emphatic!] … have an obligation” [ὀφείλομεν … ἡμεῖς] or “our duty is …” (Weymouth), the present tense conveying what is current and continuous.³ Only here in Romans is this special use of the first person plural “we,”⁴ unlike any of the others,⁵ where the focus is on just a segment of the community. Paul is saying that those of us who are spiritually mature have the responsibility “to bear with” [βαστάζειν] (cf. Gal. 6:2), an active infinitive (from βαστάζω), which the more reserved rendering “put up with” (NAB, NRSV) or “be patient with” (CEV, ISV) softens to passive inactivity. The strong ones are to actively “help” (GNT) “the weak” [τῶν ἀδυνάτων]⁶ in bearing—present tense (currently and continually)—“the failings” (ESV, NET, NIV, N/RSV) [τὰ ἀσθενήματα], the lone occurrence of this noun in the NT,⁷ lit. “the infirmities” (ASV, KJV), also translated “the weaknesses” (CSB, NASB, WEB), “the scruples” (NKJV), “the shortcomings” (MSV), “the doubts and qualms” (J. B. Phillips).

As an extension of 12:3-8, Paul is essentially reiterating what he had already communicated to the Corinth church: the body is not one member but many, every member is necessary, the very existence of the body depends on unity of diverse members and mutual dependence, and discord among members is an unhealthy body (1 Cor. 12:14-27). “The weaker members of the church actually are indispensable for the proper functioning of the body, just as the human body is dependent upon its weaker internal organs (heart, lungs), whose only protection is that which the stronger members afford.”⁸

Striving to “please” [ἀρέσκω] ought to be directed beyond “ourselves” (cf. 12:10).⁹ Instead, we aim to please the Lord, first and foremost (cf. 2:29; 8:8; 12:1-2),¹⁰ and secondarily our “neighbor” [πλησίον] in the sense of other persons (cf. 13:9-10),¹¹  especially in the church. This is not done as men-pleasers¹² but to “build up” [οἰκοδομή] for “edification” (NASB, N/KJV) (cf. 14:19). 

The supreme example is “Christ” (cf. 4:23-25; 5:6-11), typified in the words of Psalm 69:9 (LXX), “as it is written.”¹³ Traditionally considered a psalm of David, the distressing cry is characteristic of Jesus’s own suffering (cf. also John 2:17). The point of Paul’s argument is more elaborately laid out in Philippians 2:1-11, “the greatest possible incentive to unity and humility in the picture of the Lord himself …”¹⁴ (cf. also Heb. 12:2-3). The kind of life Jesus lived on earth and willingly sacrificed teaches us that personal liberty is subservient to love (cf. v. 8),¹⁵ “a continuous act of self-limitation for the sake of [others].”¹⁶ Paul appeals to scripture rather than citing an episode from the Lord’s earthly ministry, perhaps to reaffirm that Christ’s sufferings were always a necessary part of God’s infinite plan.¹⁷

The Role of Scripture

“For whatever was written in former days was written for our¹⁸ instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4). 

“For” [γάρ], validating the use of the passage just quoted, as well as the copious scripture references throughout the letter,¹⁹ the apostle alludes to “whatever” [ὅσα] was written in the past [προεγράφη],²⁰ still serving a practical purpose.²¹ As “a brief detour from his main argument,”²² it seems that for Paul, “if you can cite Scripture for a fact, you show, not only that it was so, but that it must have been so, in the eternal purpose of God.”²³

While other inspired documents were being produced during the NT era,²⁴ “the Scriptures” referred to here are those “written in former days,” applicable to particular texts (4:3; 9:17; 10:11; 11:2) as well as the entire collection (1:2; 16:26; cf. 2:17-20; 3:2, 21; 9:4), a.k.a. the Hebrew Bible or the Old Testament.²⁵ Although no longer binding as a set of ordinances and rituals (6:14; 7:4), these sacred writings are holy, just, and good (7:12) and remain historically, prophetically, and instructionally useful (cf. 2:17-20; 4:22-24).²⁶

Along with the verbal “teach” [διδάσκω] (2:21; 12:7),²⁷ “instruction” [διδασκαλία] (cf. 12:7) is a central component of the apostle’s ministry and writings, especially prominent in his letters to Timothy and Titus.²⁸ Having repeatedly informed the Romans of the importance of endurance (2:7; 5:3-4; 8:25; 12:12), he now says it is “through” [διὰ] “the” [τῆς] “endurance” [ὑπομονῆς] (of previous reference), “and through the encouragement” [καὶ διὰ τῆς παρακλήσεως]²⁹ “of the Scriptures” [τῶν γραφῶν], that we acquire and maintain, like Christ (v. 3), the motivation necessary to persevere in the midst of troublesome times, which both the strong and the weak face together (cf. 5:2-5; 8:18, 24-25). The present tense of “we might have” [ἔχωμεν] implies the secure possession of an abiding “hope” [ἐλπίς], about which Paul constantly reminds his fellow-believers (4:18; 5:2-5; 8:20-25; 12:12; 15:4, 12, 13, 24). 

Unified for God’s Glory

“May the God of endurance and encouragement grant you to live in such harmony with one another, in accord with Christ Jesus, that together you may with one voice glorify the God and Father of our Lord Jesus Christ” (Romans 15:5-6). 

For the benefit of his readers the apostle inserts a prayer-wish (cf. vv. 13, 33) that serves the twofold purpose of (a) exhorting the brethren (“you” plural [ὑμῖν]), both strong and weak; and (b) including God in the conflict resolution,³⁰ especially seeing that he is the author and source of “endurance” [ὑπομονή]³¹ and “encouragement” [παράκλησις],³² which he graciously extends—may he “grant” or “give” [δῴη]—through “the Scriptures” (v. 4).³³

The aspiration “to live in such harmony” is translated from the phrase τὸ αὐτὸ φρονεῖν, wherein the verbal φρονέω conveys the sense of thinking-feeling-doing,³⁴ while the articular pronoun αὐτός means “the same” (ASV, NASB, NIV) (cf. 12:16).³⁵ The desired peaceable, harmonious, unified environment is reciprocally attained: “in” [ἐν] or “among” (GNT)³⁶ “one another” [ἀλλήλοις] (vv. 5, 7, 14), a point of emphasis throughout the letter from beginning to end (1:12; 12:5, 10, 15-16; 13:8; 14:13, 19; 16:16).³⁷ The only way this can be achieved is “in accord with” or “according to” [κατά]³⁸ “Christ Jesus,” whose manner of thinking-feeling-doing is the perfect model for unity (cf. Phil. 2:2-5).³⁹

Every member of the body has a positive contribution to make in this collaborative effort “together” [ὁμοθυμαδόν], which is lit. “with one mind or purpose or impulse” (BDAG 706).⁴⁰ “This does not mean that believers are intended to see eye-to-eye on everything, but that the more Christ fills the spiritual vision, the greater will be the cohesiveness of the church. The centripetal magnetism of the Lord can effectively counter the centrifugal force of individual judgment and opinion.”⁴¹

The collective resolve is a cohesive “mouth” [στόμα] or “voice,”⁴² already sharing a common confession of faith (10:8-10), with which you [all] may in unison “glorify” [δοξάζητε], “honor,” “praise,” “magnify” (cf. vv. 7, 9)—in contrast to the sinful world’s disregard (1:21)—“the God and Father of our Lord Jesus Christ” (cf. v. 9; 1:1-7).⁴³ “Unity and harmony of worship will be the result of unity of life.”⁴⁴

--Kevin L. Moore

Endnotes:

     ¹ The reading “us” [ἡμῶν] is preferred over “you” [ὑμῶν] (contra Douay-Rheims).

     ² The emphatic “we” [ἡμεῖς] is limited here, separate from “the weak,” whereas the rest of the first person plurals in chap. 15 are clearly inclusive of the entire reading audience. Note “each” [ἕκαστος] (v. 2), “one another” [ἀλλήλων] (vv. 5, 7, 14), and “all of you” [πάντων ὑμῶν] (v. 33). Elsewhere Paul recognizes his own human “weakness” (Rom. 8:26; 1 Cor. 2:3; 2 Cor. 11:21, 29, 30; 12:5, 9, 10; 13:4, 9; Gal. 4:3) and distinguishes himself from those who might be considered “strong” (2 Cor. 13:9).

     ³ Compare Acts 17:29; 2 Thess. 2:3; 2:13; 1 John 3:16; 4:11; 3:8. On the verbal ὀφείλω, see also Rom. 13:8; 15:27b; and the noun form ὀφειλέτης in 1:14; 8:12; 15:27a.

     ⁴ Lung-kwong Lo extends this application to vv. 1-4 (“Identity Crisis” 6-7). S. Byrskog classifies this special usage as the “pluralis sociativus,” describing it as the incorporation of a specific group within the community. But he applies the same designation to the general sense in which all of the addressees are included (“Co-Senders” 232).

     ⁵ See C. E. B. Cranfield, “Changes” 285. J. D. G. Dunn comments: “The ἡμεῖς is no doubt deliberate, emphasizing (as the previous first person plurals had not [14:7-8, 10, 12, 13, 19]) Paul’s stance as one of ‘the strong.’ That Paul is referring specifically to those greeted in chap. 16 is possible (Wilckens), but the appeal probably has in view the too confident gentile Christians in general (cf. 11:18; 12:3, 16). On this issue Paul the Jew feels more at one with the gentile (and more liberated Jewish) believers than with the majority(?) of the Jewish Christians” (Romans 2:837; cf. L.-k. Lo, “Identity Crisis” 1-19).

     ⁶ The adjectival ἀδύνατος is used in Romans only here and in 8:3a.

     ⁷ Besides the noun ἀσθένημα, the verbal cognate ἀσθενέω, in reference to one who is weak, occurs in 4:19; 8:3b; 14:1-2.

     ⁸ D. A. Black, “Weakness” in DPL 966.

     ⁹ 1 Cor. 7:33, 34; 10:33; Phil. 1:19-22; 2:3-4.

     ¹⁰ 1 Cor. 7:32; 2 Cor. 5:9; Gal. 1:10; Eph. 5:9-10; Phil. 4:18; Col. 1:10; 3:20; 1 Thess. 2:4, 15; 4:1; 2 Tim. 2:3-4; Heb. 13:20-21. 

     ¹¹ Matt. 5:43; 19:19; 22:39; Mark 12:31, 33; Luke 10:25-37; Gal 5:14; Eph. 4:25; Jas. 2:8; 4:12.

     ¹² Gal. 1:10; Eph. 6:6; Col. 3:22; 1 Thess. 2:4.

     ¹³ Paul’s repeated use of the verbal γράφω (to “write”) in the perfect passive indicative formula, “it is written” [γέγραπται] (Rom. 1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 12:19; 14:11; 15:3, 9, 21), consistently refers to sacred scripture having been recorded in the past with current and ongoing applicability. Exceptions are the aorist form [ἐγράφη] in 4:23 that contextually extends the application of what was written in the past (vv. 22-24), and the present tense [γράφει] in 10:5, conveying a sense of ongoing relevance. 

     ¹⁴ R. P. Martin, Philippians (Rev.) 99. On Christ’s example, see also 1 Cor. 11:1; 2 Cor. 8:9.

     ¹⁵ See also 1 Cor. 8:1, 9, 13; 9:12, 19; 10:24, 33; 13:1-7; 16:14.

     ¹⁶ C. H. Dodd, Romans 219. “This is the sort of issue that reveals Paul at his clearest and surest…. His argument has an intellectual and moral directness which makes commentary unnecessary …” (J. A T. Robinson, Wrestling with Romans 142).

     ¹⁷ C. E. B. Cranfield, Romans 2:732-33.

     ¹⁸ The possessive adj. ἡμετέραν is first person singular in form because it modifies τὴνδιδασκαλίαν (“the instruction”) but is first person plural (“our”) in meaning (see BAGD 347; D. B. Wallace, Greek Grammar Beyond the Basics 348; R. A. Young, Intermediate Greek 78-79).

     ¹⁹ There are around sixty-eight scripture quotations in Romans and many more allusions and verbal parallels. See E. E. Ellis, Paul’s Use of the OT 150-85; C. G. Kruse, “Paul’s Use of Scripture in Romans,” in Paul and Scripture 10:77-92.

     ²⁰ The verb προγράφω can refer to (a) something written beforehand, as in prophecy (Rom. 15:4; Jude 4), or previously in the same document (Eph. 3:3); or (b) something publicly proclaimed or written for public reading (Gal. 3:1). See BAGD 704; J. M. Boice, “Galatians” 455; H. N. Ridderbos, Epistle to Galatia 112.

     ²¹ As noted above, this is consistently affirmed throughout Romans with the perfect passive indicative formula, “it is written” [γέγραπται] – in the past with ongoing relevance. 

     ²² D. J. Moo, Romans 869.

     ²³ C. H. Dodd, Romans 221, emp. in the text.

     ²⁴ When Romans was penned (15:15; 16:22), the letter of James and the Pauline letters to the Thessalonians, Galatians, and Corinthians had already been written (see K. L. Moore, A Critical Introduction to the NT 37-43, 122-150, 198-202).

     ²⁵ In the first century AD the collection was known simply as “the scriptures” (Luke 24:27; John 5:39; Acts 17:2; 2 Tim. 3:15). The English word “scripture” is a transliteration of the Latin scriptura with reference to “a writing” or “something written.” In religious circles “the term acquires special meaning, referring not to any written text but to a text, usually a collection of texts, considered uniquely authoritative for members of that religious community” (C. R. Holladay, A Critical Introduction to the NT 572). For Christians the word is used in the special sense of a sacred writing, recognized as inspired by God’s Spirit. In Paul’s final apostolic manuscript he reminisces about [τὰ] ἱερὰ γράμματα (“the sacred writings”) that Timothy had known from childhood, an apparent allusion to the OT, then he speaks of πᾶσα γραφή (“all scripture”) having been θεόπνευστος (“God-breathed”) (2 Tim. 3:14-16). The adjectival “all” would necessarily include ἡ γραφή (“the scripture”) that Paul had quoted in his previous correspondence to Timothy (1 Tim. 5:18), viz. Deut. 24:4 and Luke 10:7. In referencing the latter text, Paul does not recite the spoken words of Jesus or oral tradition but something that had been put into written form [ἡ γραφή]. Not long afterwards Peter alludes to Paul’s writings, which he includes among τὰς λοιπὰς γραφάς (“the rest of [the] scriptures”) (2 Pet. 3:15-16).

     ²⁶ See also 1 Cor. 9:9-10; 10:6, 11; 2 Tim. 3:14-17. Helpful resources include E. E. Ellis, Paul’s Use of the OT (3rd printing 1991), and G. K. Beale and D. A. Carson, eds., Commentary on the NT Use of the OT (2007).

     ²⁷ Note also 1 Cor. 4:17; 11:14; Gal. 1:12; Eph. 4:21; Col. 1:28; 2:7; 3:16; 2 Thess. 2:15; 1 Tim. 2:12; 4:11; 6:2; 2 Tim. 2:2; Tit. 1:11.

     ²⁸ 1 Tim. 1:10; 4:1, 6, 13, 16; 5:17; 6:1, 3; 2 Tim. 3:10, 16; 4:3; Tit. 1:9; 2:1, 7, 10; elsewhere in Paul, Eph. 4:14; Col. 2:22. 

     ²⁹ On Paul’s use of the noun παράκλησις (“encouragement,” “comfort,” “exhortation”), cf. Rom. 12:8; 15:4-5; see also 1 Cor. 14:3; 2 Cor. 1:3-7; 7:4, 7, 13; 8:4, 17; Phil. 2:1; 1 Thess. 2:3; 2 Thess. 2:16; 1 Tim. 4:13; Philem. 7.

     ³⁰ D. J. Moo, Romans 871; J. Murray, Romans 200-201.

     ³¹ Cf. Rom. 5:1-5; Col. 1:9-12; 2 Thess. 3:5.

     ³² Cf. Acts 9:31; 2 Cor. 1:3-7; 7:6; Phil. 2:1; 2 Thess. 2:16; Heb. 6:18.

     ³³ Cf. Luke 8:15; Acts 15:30-31; 1 Cor. 14:3; 1 Thess. 2:2-4; 1 Tim. 4:13; Heb. 13:22; Rev. 3:10. 

     ³⁴ With its highest concentration in Philippians, the verb occurs in Romans at 8:5; 11:20; 12:3, 16; 14:6; 15:5; the cognate noun φρόνημα in 8:6, 7, 27. The corresponding noun φρήν (1 Cor. 14:20) refers to the diaphragm or inward parts surrounding the heart; metaphorically the inner self that regulates external behavior.

     ³⁵ See also 1 Cor. 1:10; 12:25; 2 Cor. 4:13; 13:11; Phil. 2:2; 4:2.

     ³⁶ The preposition ἐν “has a remarkable elasticity of use in the NT” (M. J. Harris, Prepositions and Theology 116; see discussion and examples 116-36), and in this passage is most often rendered “with” (ASV, CSB, ESV, NASB, NET, N/RSV, WEB) or “toward” (LSV, NIV, N/KJV).

     ³⁷ Note also Rom. 2:10; 8:6; 10:15; 12:18; 14:17, 19.

     ³⁸ “Often the substantive that follows κατά specifies the criterion, standard, or norm in the light of which a statement is made, and action is performed, or a judgment is passed. In these cases the preposition will mean ‘according to, in conformity/keeping with, corresponding to, in a manner consistent with, on a scale that matches’” (M. J. Harris, Prepositions and Theology152).

     ³⁹ “Even where Paul is being most practical and pastoral, there he is most theological. His appeal is not to moral generalities like broadmindedness and tolerance, but to the very heart of what God has done and has given us in Jesus Christ” (J. A. T. Robinson, Wrestling with Romans 143). Cf. John 10:16; 17:20-23; 1 Cor. 1:10; 2 Cor. 13:11; Phil. 2:2; 4:2; Gal. 3:26-28; Eph. 2:14-18.

     ⁴⁰ As a compound word (ὁμο -“same” + θυμός -“passion”), the rendering “together” conveys a weakened meaning (BDAG 706). Cf. Acts 1:14; 2:46; 4:24; 5:12; 8:6; 15:25. Outside the Christian context, compare its use in Acts 7:57; 12:20; 18:12; 19:29.

     ⁴¹ E. F. Harrison, “Romans” 152-53; cf. also F. F. Bruce, Romans 216. 

     ⁴² Lit. “in one mouth” [ἐν ἑνὶ στόματι].

     ⁴³ Note also 2 Cor. 1:3; 11:31; Eph. 1:3, 17; Col. 1:3; 1 Pet. 1:3. Paul explicitly designates Jesus as “Son” [υἱός] seventeen times in his extant writings, with the highest concentration in Romans (1:3, 4, 9; 5:10; 8:3, 29, 32).

     ⁴⁴ W. Sanday and A. C. Headlam, Romans 396.

Related Posts: The Weak and Strong: Part 1, Part 2, Part 3, Part 4, Part 5, Part 7

 

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