The Gentile Question - Part 7

A CONTINUING DISPUTE FOR THE SAKE OF HEAVEN

“Every dispute that is for the sake of heaven will endure in the end, but one that is not for the sake of heaven will not endure in the end. Which dispute was for the sake of heaven? The dispute between Hillel and Shammai.” (Ethics of the Fathers 5:17) 

Most believers fail to recognize that the dispute between Peter and Paul was the catalyst for significant good. Without this dispute, the technicals of Gentile redemption would have remained in question. It is reported that Hillel and Shammai had over 300 disputes. In the eyes of their disciples and the Talmudic writers who followed, these disputes were considered positive disputes because they were “for the sake of heaven”. What makes a dispute “for the sake of heaven”, according to Pirket Avot, these disputes “endure in the end.” Although believers tend to view all disputes in a negative light, many disputes motivate believers to dig deep into the word to seek an answer in scripture. In this manner, a dispute can actually lead to a mitzvah, the study of God’s word. When a dispute results in many fulfilling a positive commandment, that dispute is likely to “endure in the end.” 

After nearly 2000 years, why are believers still disputing what commandments Gentiles are obligated to keep? Because if this dispute is from the right heart and the study of scripture, it is “for the sake of heaven.” Therefore, do not expect that this or any similar dispute among believers will be settled in the next week, next month, or next year. From the right heart, disputes “for the sake of the kingdom” cause believers to grow in our understanding and “will endure to the end,” which I understand as alluding to the return of the Messiah. In summary, the sequence of events previously discussed can be roughly dated as follows, plus or minus a year: 

A.D. 30 – Passover crucifixion of Jesus 

A.D. 30 – (as late as A.D. 33) Fall persecution of Stephen. Saul’s persecution of the church and encounter with Jesus on the road to Damascus 

A.D.30 – (as late as A.D. 33) Jews in Antioch first hear the word from those scattered from Jerusalem after the persecution of Stephen, (Acts 11:19). 

A.D. 33 – (as late as A.D. 36) Saul returns to Jerusalem for the first time after encountering Jesus on the road to Damascus (A.D. 30). He meets with Peter (Gal 1:18), James (Gal 1:19) and is befriended by Barnabas. Paul left Jerusalem when the Hellenistic Jews attempted to put him to death, (Acts 9:26-29). 

A.D. 42 – Men of Cyprus and Cyrene came to Antioch and preached to the Greeks and a large number believed (Acts 11:21). Baranabas is sent from Jerusalem to investigate. He then goes to Tarsus and brings back Saul who teaches for an entire year, (Acts 11:22-26). 

A.D. 43 – Men came from Jerusalem and prophesized of a world-wide famine, (Acts 11:28). 

A.D. 43 – Saul and Barnabas arrived in Jerusalem at the time of the fall feasts to deliver “a contribution for the relief of the brethren living in Judea,” (Acts 11:29). 

A.D. 44 – Passover, James killed and Peter imprisoned by Herod Agrippa I, (Acts 12:1-19) 

A.D. 44 – Saul, Barnabas, along with John Mark returned to Antioch, (Acts 12:25) 

A.D. 45 – From Antioch, Saul, Barnabas, and John Mark began Paul’s first missionary journey, (Acts 13:1-14:28). 

A.D. 47 – (as late as A.D. 49) Paul and Barnabas, absent John Mark, return to Antioch (Acts 14:26) and find Peter separating himself from the Gentile believers, (Gal 2:11-21)(Acts 15:1). 

A.D. 47 – (as late as A.D. 50) Paul, Barnabas (Acts 15:2), Titus (Gal 2:1), and Peter go to Jerusalem to settle the Gentile question once for all time, (Acts 15:6-35). 

A.D. 50 – (or as late as A.D. 55) Paul writes to the Galatians The dates given are plus or minus a year (or two). 

To paraphrase Daniel Lancaster, you are always allowed plus or minus a year when dating biblical events.

(THE END - Scott)