In the previous post we examined the main political principles and ideas in chapters 13-14 of Acts (and beginning of Acts 15), plus the Epistle of James. We observed the first journey of Paul and Barnabas as two social strategist emissaries. They confronted a pagan social strategist and won a Roman governor to God’s kingdom, and then used protest and flight as taught by Jesus to resist abusive government leaders in Galatian cities. Their main achievement was to raise up Senior Statesmen in citizen assemblies in new places. We learned from the Epistle of James the Just – leader of the Jerusalem citizen assembly - about the law of liberty, the condemnation of partiality in citizen assemblies, the problem of government over-reach, the corruption of business and justice by the rich, and the need to raise up (anoint) more social strategists.
[Note: This series of posts does not assert that politics is primary in the New Testament, however, there are often overlooked principles and ideas that are worthy of attention. For context we paraphrase certain Bible terms by how it was understood at the time. Modern concerns over ‘Christian Nationalism’ are often misplaced because modern readers of Scripture focus only on the religious activities. Christians were active in politics from the beginning.]
The Apostle Matthew had likely just finished writing his Gospel and the full Jewish context of the life of Jesus was becoming more known around 48AD. And with it came questions by Gentiles as to their own obligations. At this point in the Acts narrative the issue comes to a head. In Acts 15, delegates such as Paul and Barnabas from Antioch and some from other cities gathered in Jerusalem that winter of 48-49 to discuss the matter.
The debate was about personal salvation or eternal standing, but also important to note - about requirements for civil society - how life is to be lived on earth. Some Jewish believers insisted that the laws of Moses were required even of Gentile nations but Paul and James had emphasized the message of liberty for both Jewish and Gentile audiences. Something needed to be decided concerning these questions.
Acts 15 reports: “Now the emissaries and senior statesmen came together to consider this matter....” First Peter argued for latitude based on the obvious blessing of God he saw when the Holy Spirit was poured out on Gentiles (in Acts 10). Salvation is by faith and grace, and no other requirements.
James then said: “…the Social strategists agree…: [that] 'the tabernacle of David,…[revealed] that the rest of mankind may seek the Sovereign Authority, Even all the Gentiles... 'Therefore I judge (i.e. propose a policy) that we should not trouble those from among the Gentiles who are turning to God.” By citing the tabernacle of David, he argues that clearly God allowed exceptions in worship, so they should also now.
Another reference to David’s tent is from Isaiah 16:5 which implied governance would also be done in a new way. James turns the focus of the discussion also to civil society, not just salvation or worship. James proposes we don’t “trouble” Gentiles with all the Jewish laws. Instead he proposes only require them “…to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood” (Acts 15:20,29).
This suggests that James was referring to the same standard that God set up after the flood for all nations under the jurisprudence of Noah - the first civic leader in history (Gen 9:4,5). It was the international standard of civil law that preceded the laws of Moses and applied to all nations. And it was the same law that Israel used beginning with Abraham for about 500 years before Moses.
Jewish Rabbinical tradition gives more information on this. The entry in Wikipedia for the Seven Laws of Noah states: “According to Jewish law, non-Jews (gentiles) are not obligated to convert to Judaism, but they are required to observe the Seven Laws of Noah to be assured of a place in the World to Come, the final reward of the righteous. The non-Jews that choose to follow the Seven Laws of Noah are regarded as ‘Righteous Gentiles.’"
The Jewish Virtual Library states: “The Noachide Laws are seven laws considered by rabbinic tradition as the minimal moral duties required by the Bible on all men. While Jews are obligated to observe the whole Torah - 613 commandments, every non-Jew is considered a "son of the covenant of Noah" and he who accepts these obligations is considered a righteous person who is guaranteed a place in the world to come.”
It continues: “The seven Noachide laws, as traditionally enumerated are:
Do Not Deny God [i.e. no worship of idols]
Do Not Blaspheme God
Do Not Murder
Do Not Engage in Incestuous, Adulterous or Homosexual Relationships.
Do Not Steal
Do Not Eat of a Live Animal
Establish Courts/Legal System to Ensure Law Obedience
Except for the seventh law, all are negative commands, and the last itself is usually interpreted as commanding the enforcement of the others. They are derived exegetically from divine demands addressed to Adam and Noah, the progenitors of all mankind, and are thus regarded as universal.”
Although extra-biblical sources regarding Noahide laws cannot be trusted on the same level as Scripture, and there are definitely some serious concerns about the what some modern groups promote using this information, still it is clear that James has some knowledge of the tradition evident in his argument. I do not think he argues here regarding eternal standing before God, but rather about earthly standards of law and justice. Again, James is a citizen assembly leader discussing law, not a pastor discussing religion.
The Jerusalem convention of citizen assembly leaders accepted James’ proposal and decided that only the Noah-Abrahamic legal standard would be what they required for all nations in civic life. Then “emissaries and senior statesmen, with the whole citizen assembly...” sent news out to all believers of their standard of international law.
It is also worth noting how they spread this message. It says they sent “elected men…with Paul and Barnabas... [Judas & Silas] being social strategists….” As is common in ekklesias of the time, this citizen assembly likely took a vote (similar to Acts 1 using lots or ballots) to choose these emissaries. And it important to note that Judas and Silas were specifically identified as being social strategists. This identity makes sense because their mission was mainly dealing with law, not religion.
These elected emissary social strategists went about “…strengthening the citizen assemblies…[reading the letter from the Jerusalem convention and giving] them the decrees to keep [i.e. the Noah-Abraham laws, not religious church doctrines].” Jewish believers in Israel still had more extensive legal requirements under their nation’s context that were not changed by this ruling. But this was a watershed. A strategic paradigm. Now Christianity could spread freely because all the laws of Moses were not required of all nations, but in essence, the transcendent ideas of the Ten Commandments were. [See my previous post giving a summary of ten ideas here]
[For paid subscribers below we add a little-known essay by Isaac Newton around 1700 that discussed the laws of Noah and how Acts 15 was connected.]
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