Grace Without Barriers: The Call to Empathetic Unity in Christ’s Body
Acts 15:19-21
"Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood. For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues."
And so, we continue in the church drama surrounding righteousness by faith verses works of righteousness (self-righteousness). The early church faces a pivotal moment at the Jerusalem Council. Jewish believers were debating whether Gentile converts needed to follow Jewish customs, like circumcision and the full Mosaic Law, to be truly saved. After testimonies from Peter, Paul, and Barnabas, James, the half-brother of Jesus and a leader in the Jerusalem church, steps forward with a wise judgment.
James proposes writing a letter instructing them to "abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood" (Acts 15:20). These four abstentions aren’t new laws for salvation but practical steps rooted in ancient commands from God, even predating Moses (Genesis 9:3-7 for blood and strangled animals). This refers to avoiding food or practices tied to pagan worship, which was common in Gentile cultures. These dietary practices respect life (since "life is in the blood," Genesis 9:4) and avoid customs that would hinder fellowship with Jews, who followed Leviticus 17-18. It helps new believers separate from idolatry and prevents offending Jewish Christians. Likewise pagan temples also often involved ritual prostitution, making this a direct call to moral purity within marriage, aligning with God’s design for human relationships. The focus is on not "making it difficult" for new believers, emphasizing grace over legalism.
This passage models how the church resolves conflicts through scripture, testimony, and wisdom. The abstentions aren’t about earning salvation, they’re about living in love and unity, avoiding actions that could stumble others similar to Paul’s later teaching in 1 Corinthians 8.
These passages in the book of Acts offer practical guidance for Christians even today. In our diverse world, we can apply this by prioritizing unity: avoid idols in modern forms (like materialism or false ideologies), and pursue sexual purity in a culture that often dismisses it, and likewise show respect for life in how we treat people and creation. Let the Holy Spirit, not rules, transform you into an advocate for love, justice, and dignity, caring for the vulnerable, rejecting violence, and building bridges in your community.
Reflection:
How can you "stop making it difficult" for others to turn to God? What personal "abstentions" might God be calling you to for the sake of unity and holiness?
All of this gets to the heart of our worship. When we consider our motives for teaching and preaching Christ, it’s essential to examine the heart behind our actions. Are we driven by genuine love for God and others, by self-interest, recognition, or obligation? The Apostle Paul provides a profound example in his letter to the Romans, where he reveals his own motivations for proclaiming the gospel. Though Paul addresses various motives in his writings (such as in Philippians, where he notes some preach from envy while others from goodwill), in Romans, he emphasizes a pure, God-centered drive rooted in divine calling, eagerness, and a sense of debt to humanity.
In Romans 1:1-17, Paul introduces himself as "a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God." Here, his primary motive is obedience to God’s sovereign call, he was "set apart" not by his own choice but by divine appointment. This calling fuels his eagerness: "I am eager to preach the gospel to you also who are in Rome" (Romans 1:15). As far as we can see, Paul isn’t motivated by personal ambition; instead, he feels obligated: "I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish" (Romans 1:14). His drive and devotion stems from gratitude for the grace he’s received and a desire to share it universally, without shame, because the gospel "is the power of God for salvation to everyone who believes" (Romans 1:16). And I suppose we should take him at his word. We can't really know all that is in his heart, and maybe some hidden truths follow him like a thorn in his side. At the end of the day Paul’s transparency in Romans invites us to purify our own, fostering an environment where the gospel flows freely without unnecessary barriers. Paul made himself vulnerable for the gospel. He made his ministry about advocating for Christ as far and as wide as God wanted.
Paul isn't about self-promotion but a humble acknowledgment of his divine appointment. He's reflecting a debtor’s gratitude for the grace that transformed him from persecutor to proclaimer. Paul’s motives in Romans reveal a God-centered heart: obedience to his calling fosters inclusion of all earthly nations, as the gospel fulfills God’s promises and demands faithful living. His "thorn" adds depth: whatever its form (physical, relational, or spiritual), it humbled Paul, preventing self-reliance and highlighting reliance on grace.
I believe, and it's just a hunch, that his "thorn" is spiritual and bodily in its nature. Like a bedeviling spirit that never left him alone throughout all his time serving the gospel. In 2 Corinthians 12:7-10, Paul recounts: "So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited." Described as a "messenger [angelos] of Satan" that "harasses" or "torments" him, the term "thorn" (skolops) evokes something piercing and painful, possibly literal or metaphorical.
It's completely speculative, but when I ponder on these things I imagine Paul suffered from epilepsy episodes that were likely caused by demonic spirits. This idea blends physical, neurological, and spiritual dimensions. The text explicitly calls it a "messenger of Satan," leading many interpreters to view it as demonic harassment, perhaps a spirit inciting opposition, temptation, or affliction to prevent confidence. And I agree, his "thorn" carries a strong spiritual stigma in it. It's probably embarrassing to Paul, and he doesn't want to name its expression or source except to say it's of Satan. Maybe he was afflicted with Tourette's syndrome, characterized by involuntary tics and vocal outbursts, this could evoke embarrassment and harassment, aligning with Paul’s description of a piercing torment from a "messenger of Satan" that humbled him amid his divine calling. Whatever the circumstances, Paul powered through it with Christ's strength. Speculations like this encourage empathy for those with neurological conditions or other disorders that may cause people to feel uncomfortable in ministry.
In our faith communities, we should be embodying Acts 15’s grace by removing barriers: educating others to reduce judgment, supporting those afflicted without assuming demonic causes, and celebrate how weaknesses reveal God’s strength. Plead in prayer for each other, then boast in grace, using our vulnerabilities to proclaim Christ more authentically and inclusively. We must always lean on the Lord in these situations, and rest in His grace and purpose.
"God’s supreme justice makes good use even of bad creatures "
Reflection:
How do speculations on Paul’s thorn deepen your empathy for those with unseen struggles? In what ways can you remove barriers in your community, boasting in grace amid weaknesses?
Prayer:
Gracious God, thank You for Paul’s unnamed thorn that humbled him and magnified Your power. Help us embrace vulnerabilities with empathy, removing stigmas and barriers in our communities. Empower us to plead in prayer, boast in Your sufficient grace, and proclaim Christ authentically through our weaknesses.
In Jesus' Holy name, Amen.