Down to Earth But Heavenly Minded

What does Acts Chapter 15 mean?

God had always planned to offer salvation to the whole world (Genesis 12:3). He had always planned to first set aside a particular line of Abraham’s descendants to demonstrate to the world the importance of worshiping the holy God and to provide the Messiah—God the Son come to earth in humanity—as a sacrifice for the sins of the Jews and the Gentiles. When this expansion into the non-Jewish world begins, however, Jewish Christians who have lived a particularly devout life have a difficult time accepting that the purpose and necessity of their separation from other nations is over.

Paul and Barnabas are settling back in Syrian Antioch after their journey spreading the news about salvation through Jesus in Cyprus and up into modern-day Asia Minor (Acts 13—14). Jewish Jesus-followers have come to visit, demanding the Gentiles be circumcised. They are essentially saying the Gentiles must convert to Judaism in order to obtain salvation, not just put their faith in Jesus. Paul and Barnabas, having seen many Gentiles come to faith in their travels, vehemently disagree. The church in Antioch sends Paul and Barnabas, as well as a few others, to the church in Jerusalem for a final ruling. While traveling, the envoys encourage the churches along the Phoenician coast and in Samaria with stories of the churches they have planted. In Jerusalem, however, the Antiochene representatives meet Jewish Jesus-followers who still identify as Pharisees and who insist the Gentiles be circumcised and keep the Mosaic law. The debate may not have been as much a genuine question of salvation as it was that the Pharisaical Christians didn’t want to associate with Gentiles who are not submitting to Mosaic law because they’ll lose their standing in the Jewish community (Galatians 6:12; Matthew 23:1–12) (Acts 15:1–5).

It was Peter who had watched the Holy Spirit fall on the centurion Cornelius and a houseful of Gentiles without benefit of circumcision or even baptism (Acts 10:44). He and the other apostles had heard Jesus’ promise that He would not put a heavy burden on His followers (Matthew 11:28–30). More, Peter reminds the council that even the Jewish Jesus-followers are not saved from their sins and reconciled to God because of their circumcision and adherence to the Mosaic law. Salvation is only by grace, through faith, and not of works, as Paul (Ephesians 2:8–9) will attest later (Acts 15:6–11).

Peter’s testimony quiets the crowd enough for Paul and Barnabas to give an account of how God validated their message. As they ministered to the Jews and Gentiles, God empowered them to perform miracles. Then James, the half-brother of Jesus and pastor of the church in Jerusalem, speaks. James reminds the council that God had always planned to bring the Gentiles to Himself—as Gentiles, not as converted Jews. He rejects the belief that Gentiles need to be circumcised or follow the Mosaic law. He does, however, suggest they tell the new believers to refrain from sexual sin and from food that Jewish brothers and sisters in Christ would find abhorrent—not because doing so would ensure the Gentiles’ salvation, but because to do otherwise would cause a break in fellowship as wide as forcing the Gentiles to be circumcised would (Acts 15:12–21).

Church leaders and members agree with James’ suggestions. They write a letter laying out specifically that the apostles and elders of the church in Jerusalem place no expectation of circumcision on Gentile Jesus-followers. They do require Gentiles to accommodate the sensitivities of the Jews to maintain harmony. The council also chooses Judas Barsabbas and Silas to take the letter as representatives of the church (Acts 15:22–29).

Paul, Barnabas, Judas, and Silas reach Syrian Antioch with the letter from the church in Jerusalem. The Gentile Jesus-followers are understandably pleased; not only do they not have to be circumcised, Jesus’ apostles validated their faith and the unity of their churches. Judas returns to Jerusalem; it’s unclear if Silas stays or if he goes back to Jerusalem and then returns to Antioch (Acts 15:30–35).

This brings the book of Acts to the dissolution of Paul and Barnabas’ ministry partnership. They both feel led to take James’ letter to the churches they planted (Acts 16:4), but they are divided as to whether they should take John Mark, Barnabas’ cousin. Mark had started with them on their first missionary voyage, accompanying them to the island of Cyprus and on up to Perga. But then he left them, apparently in such a way that disrupted their efforts. Mark then returned to Jerusalem (Acts 13:13). Paul did not want Mark to come; Barnabas, the “son of encouragement” (Acts 4:36), did. So, Barnabas and Mark sailed to Cyprus and Paul took Silas overland into Asia Minor. While the disagreement seems to have been sharp, the end result is each man choosing to serve God separately, without condemning or harming the ministry of the other. Over time, both men likely realize this was the best possible outcome (Acts 15:36–41).

This is the last we will hear of Peter or any of the other apostles in Luke’s writing. The rest of the book of Acts covers Paul’s second (Acts 16:1—18:23) and third (Acts 19—20) missionary trips, his arrest in Jerusalem and imprisonment in Caesarea Maritima (Acts 21—26), and his sea voyage to prison in Rome (Acts 27—28).

Chapter Context
Acts chapter 15 resembles Acts 11:1–18, where Peter testified before the leadership of the church in Jerusalem. His subject was how the Holy Spirit had fallen on uncircumcised and unbaptized Gentiles. Here Paul and Barnabas also testify that Gentiles are coming to faith in Jesus without being circumcised. The issue the leadership must decide is the extent Gentiles must be responsible to follow the Mosaic law. Their decision is that the Law is in no way required to be saved, but Gentiles should graciously make concessions so their Jewish brothers and sisters feel free to live in community. This forms a partial background to the rest of Paul’s missionary journeys as explained in Acts.

Verse by Verse

Verse 1. But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”

Paul and Barnabas have returned to Syrian Antioch, on the northern west coast of the Mediterranean Sea, after completing their first missionary voyage. The church in Syrian Antioch is the first to include large numbers of Gentiles: those who followed Jesus with no prior affiliation with Judaism or the Jewish God (Acts 11:19–21). Likewise, the first noted convert made by Paul and Barnabas on their trip was a proconsul on the island of Cyprus (Acts 13:12). The churches they planted in Pisidian Antioch (Acts 13:48) and Iconium (Acts 14:1) included significant numbers of Gentiles.

After Paul and Barnabas reported to the church that had sent them (Acts 14:27), Jews from Judea arrive. Although they follow Jesus as their Messiah, they still identify as Pharisees and uphold a legalistic, pious lifestyle (Acts 15:5; Matthew 5:20). They emphasize Jesus as a Jewish Messiah. Therefore, they believe Gentiles must convert to Judaism as proselytes before they can worship Christ. To that end, they demand Gentile Jesus-followers become circumcised and follow the Mosaic law.

Paul knows their real motivation. He later warns the churches he’s just planted about these same “Judaizers”: “It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ” (Galatians 6:12). Having been trained as a Pharisee (Acts 22:3; Philippians 3:5), Paul knows Jesus’ words are true. Most Pharisees enforce a strict law which they can’t even keep, but make a show of holiness because they like the attention (Matthew 23:1–12). The Pharisaic Christians want salvation through Jesus, but they don’t want to lose their reputation among the non-Christian Jews; they especially don’t want to lose their place among their fellow Pharisees. To ensure that, they can’t be seen associating with—let alone eating with—unwashed, unconverted Gentiles.

In other places, the Pharisees are called “the circumcision party” (Galatians 2:12; Titus 1:10) or “Judaizers.” In the early church, they become especially active in the province of Galatia in central modern-day Asia Minor. They harass the churches there so much with their false gospel that Paul tells the church, “I wish those who unsettle you would emasculate themselves!” (Galatians 5:12).

The men who came down from Judea described here in Acts 15:1 may be the same people Paul refers to in Galatians 2:11–14. In that story, Peter had visited Paul in Syrian Antioch and welcomed the Gentiles of the church to the point that he ate with them with no reservations—as Jesus had instructed him in Acts 10:9–16. But when legalistic Jews arrived, sent by James—Jesus’ half-brother [the apostle James, brother of John, had already died (Acts 12:2)]—Peter and Barnabas both meekly pulled away from the Gentiles and ate only with the Jews. Paul publicly corrected Peter, but unanswered questions abound. Why did James send them? Why did Peter, of all people, listen to them? At least we know their message was not from James (Acts 15:24).

The Judaizers cause much damage, but also give the fledgling church an opportunity to prevent the false teaching from spreading. Paul, Barnabas, Peter, the circumcision party, James, and the leaders and members of the church in Jerusalem will discuss the issue and seek out the Holy Spirit’s guidance (Acts 15:6–29). This is how many truths were clarified and put into consistent terms—what we now call “theology.” Those truths exist whether we understand them or not, but much of what we can understand was illuminated as people had conflicting views, so leaders gathered to talk.

Context Summary
Acts 15:1–5 finds Paul and Barnabas home in the heavily-Gentile church in Syrian Antioch (Acts 11:19–21). They have been planting several Jewish/Gentile churches in Cyprus and modern-day central Asia Minor (Acts 13—14). Legalistic Jewish Christians from Jerusalem arrive and insist Gentiles cannot be saved unless they are circumcised and follow the Mosaic law. Paul, Barnabas, and the leadership of the church in Antioch do not agree. Paul and Barnabas travel to ask the leadership of the church in Jerusalem for a formal ruling.

Verse 2. And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question.

Paul and Barnabas are enjoying an encouraging break in Syrian Antioch. Then, Pharisee Christians arrive from Judea. They insist the significant number of Gentiles in the church must be circumcised and dedicate themselves to the Mosaic law in order to be saved (Acts 15:1). Paul and Barnabas vehemently disagree. They have spent several months traveling through Cyprus and central modern-day Asia Minor, sharing the good news of salvation through Jesus’ sacrifice. They have seen countless Gentiles accept their message and receive the Holy Spirit before baptism and without circumcision (Acts 10). They are convinced that although Jesus of Nazareth is the Jewish Messiah, salvation is through Christ, not Judaism. In fact, Paul knows the Pharisees only want the Gentiles to convert so they can retain their reputation among the non-Christian Jews (Galatians 6:12).

It’s worth noting that Paul knows he’s right; he is not fawning over the leadership positions held by the twelve apostles and James the half-brother of Jesus (Galatians 2:6). But he sees the value in endorsement from the original leaders of the faith, to protect the believers in the ever-spreading church. In Jerusalem, he will get a letter from James, the apostles, and the elders of the church in Jerusalem stating unequivocally that salvation does not require circumcision or adherence to the Mosaic law (Acts 15:22–29). Armed with this, Paul can fight for the unity of the churches in the Roman Empire. He can oppose legalists who have a hard time accepting how their religious expression has been usurped by grace—as it always was.

Representatives of a church in Syrian Antioch travelled to the first church in Jerusalem to seek clarification from the leadership there. This event has influenced our understanding of church government. Those who espouse an “episcopalian” government, with a strict hierarchy leading to a single leader, such as a bishop or pope, cite James’ role in Acts 15:13–29. This is viewed as evidence that Jesus’ plan was always a single leader over the entire church. Meanwhile, a “presbyterian” model rests structure on the meeting of representatives, elders, and apostles in the council of Acts 15:6–29.

Verse 3. So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers.

A few members of the church in Syrian Antioch are traveling to Jerusalem, about 300 miles south. They are accompanied by Paul and Barnabas. They seek clarification from the leadership at the church in Jerusalem. Jewish Jesus-followers who had been Pharisees came to Antioch and tried to convince the largely Gentile church that to truly follow Jesus—the Jewish Messiah—they must first become Jews. The church in Antioch disagrees. Yet, they want confirmation from the founders of the church (Acts 15:1–2).

Along their travels, they meet with other churches. Many of the original Christians in Syria, Phoenicia, and Samaria were exiles from Paul’s persecution after Stephen’s death (Acts 8:1–3). Philip first evangelized in Samaria, and his ministry was validated by Peter and John (Acts 8:4–25). Jewish believers from the island of Cyprus and Cyrene led a great number of Gentiles to Christ in Antioch (Acts 11:19–21). When the church in Jerusalem heard, they sent Barnabas to investigate; Barnabas found their faith was true and invited Paul, who’d had his own experience with Jesus (Acts 9:1–19), to help with discipleship (Acts 11:22–26). After the church was well established, Paul and Barnabas traveled to Cyprus and up into central modern-day Asia Minor, sharing Jesus’ offer of salvation. Many who accepted their message were Gentiles (Acts 13:12, 47–48; 14:1).

Now Paul, the man who once tried to stamp out the church (Acts 9:1–6; 13:9), is telling churches planted by those he, himself, persecuted how God is using him to teach Gentiles about Jesus. He is travelling to Jerusalem to contradict the teachings of the sect of which had once been a proud member (Acts 22:3; Philippians 3:5). It’s hard to say which brought the churches greater joy: Paul’s message or Paul, himself.

Phoenicia is the coastal land between Syria, where Antioch is, and Galilee. Samaria is between Galilee and Judea. Phoenicia is inhabited mostly by Gentiles; Samaria is inhabited by Gentiles, Jews, and half-Jews who are descendants of the remnant of the northern kingdom of Israel. Philip’s work in Samaria fulfilled Jesus’ promise to the woman at the well that one day her countrymen would be able to worship God in spirit and truth (John 4:23–24). Philip eventually settled in Caesarea in Samaria (Acts 21:8).

Verse 4. When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them.

Paul and Barnabas are leaders, teachers, and evangelists in the church at Syrian Antioch. This congregation is comprised largely of Gentiles (Acts 11:19–26). The church sent them on a missionary journey to plant new churches on Cyprus and up through the middle of modern-day Asia Minor. Their efforts brought many more Jews and Gentiles to a saving relationship with Jesus (Acts 13:12, 47–48; 14:1).

When the pair returned to Syrian Antioch, a group of Jewish Jesus-followers who still identified as Pharisees arrived from Jerusalem. The ultra-legalistic Jews insist that before Gentiles can be Christian, they must convert to Judaism by becoming circumcised and following the Mosaic law (Acts 15:1, 5). Paul, Barnabas, and many others disagree. To them, it is obvious how the Holy Spirit indwelt uncircumcised Gentiles with no problem. It’s also clear to Paul that these Pharisees want salvation in Jesus without losing their pious reputation among fellow Jews (Galatians 6:12). For clarity, both parties bring the matter before the leadership in Jerusalem.

“Apostle” means someone who is sent on behalf of another. There were many who had the responsibility of apostle in the early church. However, very few were an apostle of Christ, set aside personally by Jesus to be His messenger. Paul is one of these (Acts 9:5–6), but here “apostle” refers to Jesus’ remaining eleven disciples plus Matthias (Acts 1:26), although at this point the apostle James had been martyred (Acts 12:2).

The concept of elder was well-established in Jewish culture (Exodus 4:29; 12:21). Moses’ father-in-law advised him to appoint elders to take on issues which did not need Moses’ direct attention (Exodus 18:13–23). Civil elders often sat by the city gates to decide local cases (Ruth 4:11). The elders of Jerusalem joined with the priests and the scribes to have Jesus crucified (Matthew 27:1).

Men defined as “elders” in modern churches have different roles depending on the type of church government. Their responsibilities include settling disputes, as here, praying for the sick (James 5:14), governing the church (1 Peter 5:1–4), and teaching (Acts 6:2–4). Later, Paul will give Timothy (1 Timothy 3:1–7) and Titus (Titus 1:5–9) specific qualifications for elders. Here, it is likely the elders are leaders of the inclusive body of believers in Jerusalem that meet in several smaller groups.

Verse 5. But some believers who belonged to the party of the Pharisees rose up and said, “It is necessary to circumcise them and to order them to keep the law of Moses.”

Members of the church in Syrian Antioch have come to the church in Jerusalem. They are accompanied by Paul and Barnabas. This delegation wants to discuss whether Gentiles must convert to Judaism to receive salvation from Jesus (Acts 15:2–4). Jewish Christians from the sect of the Pharisees had travelled to Antioch to tell the largely Gentile church they need to be circumcised and devoted to the Mosaic law. Otherwise, they claim, these converts cannot be saved (Acts 15:1). Now in Jerusalem, even more Pharisees contradict the truth that salvation is only by grace through faith and not by works (Ephesians 2:8–9).

This is one of the first theological arguments in the history of the church, and it’s important that it be resolved quickly. Jesus worked almost exclusively with Jews because God always intended salvation come from the Jews (John 4:22). Jesus is the Jewish Messiah promised in the Jewish Scriptures. It’s somewhat understandable for the Pharisees to assume salvation is a product Judaism. But Jesus brought His message to the Jews for them to share it with Gentiles. Christ commissioned His followers to share His story, not their former religion or existing culture (Acts 1:8).

Paul has strong words for those who would add works to their faith. He calls them the “circumcision party” (Titus 1:10) and “those who mutilate the flesh” (Philippians 3:2) and wishes they would go all the way and castrate themselves (Galatians 5:12). He points out that if someone chooses to seek salvation through circumcision and the Law, Jesus’ sacrifice on the cross is meaningless to them and salvation is impossible (Galatians 5:2–6). No one can earn God’s forgiveness.

It is unclear where this meeting in Acts 15 fits with the events of Galatians 2. In Galatians 2:1–10, Paul speaks of how he, Barnabas, and Titus went to the leaders in Jerusalem to make sure they were accurately representing Christ to the Gentiles. Peter, John, and James—the half-brother of Christ—confirmed their message and their ministry. Later, apparently, Peter came to Syrian Antioch and freely fellowshipped with the Gentile believers. But when Jews who were probably Pharisees arrived “from James,” Peter and Barnabas stopped eating with the Gentiles. Paul became livid at their hypocrisy and confronted Peter in public (Galatians 2:11–14).

It seems these Pharisee Christians are not as much concerned with the nature of salvation as they are with their own reputations. In Galatians 6:12, Paul notes, “It is those who want to make a good showing in the flesh who would force you to be circumcised, and only in order that they may not be persecuted for the cross of Christ.” The Pharisees love to be adored by the people (Matthew 23:5–7). They want to follow Jesus without losing the respect of the Jewish leaders. If they are seen eating with uncircumcised Gentiles, they will lose their reputation and their honor. They completely miss Jesus’ message that this is inevitable for His true followers (John 15:18–20).

Verse 6. The apostles and the elders were gathered together to consider this matter.

Paul, Barnabas, and others from the mostly Gentile church in Syrian Antioch have come to the church in Jerusalem. They seek a formal decision on whether Gentiles must be circumcised and follow the Mosaic law. That is, do people need to convert to Judaism to follow the Jewish Messiah (Acts 15:1–5). They know the answer is “no,” but they do not have the executive authority of the apostles and James, the half-brother of Jesus.

We owe much to the early church leaders for being willing to fight through these theological issues. When Jews followed Jesus, they faced a massive shift in their worldview. While truth had not changed, their perceptions of it were drastically altered. Sacrifices did not save; parts of the Mosaic law, like the Sabbath and feasts, held less relevance than before; and Gentiles, once considered unclean pagans, became brothers and sisters in Christ.

Instead of acting imperiously, demanding Gentiles accommodate their cultural norms, the Jewish church leadership gathers together. They fully debate the issue, refer to Scripture, consider physical evidence, and ask the Holy Spirit (Acts 15:7–21, 28). This method of defining theology continues throughout early church history as more questions arise: the deity vs. humanity of Christ, the essence of the Trinity, the Person of the Holy Spirit, and many others. The debates continue in Christianity, with less universal agreement, on issues such as the sufficiency and integrity of Scripture, the existence of an eternal hell, and—still—the essence of the Trinity.

The “apostles” mentioned here are believed to be the ten remaining disciples of Jesus (James had been martyred; Acts 12:2) plus Matthias, who replaced Judas (Acts 1:26). The elders are presumably lay leaders of the church in Jerusalem. They would be Jews who had been taught directly by the apostles, or, possibly, by Jesus before His ascension.

Context Summary
Acts 15:6–11 is Peter’s address to a council, gathered to determine if Gentile Jesus-followers must convert to Judaism. Jewish Jesus-followers who still identify as Pharisees claim Gentiles must be circumcised and follow the Mosaic law (Acts 15:5). Those who have evangelized Gentiles, like Paul and Barnabas, disagree (Acts 15:2). Now Peter, who was first to watch the Holy Spirit fall on un-baptized, un-circumcised Gentiles (Acts 10:44), says his piece: Gentiles and Jews are saved through grace, not works.

Verse 7. And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe.

The church in Jerusalem, including the apostles, the elders, and James, the half-brother of Jesus, are debating whether Gentile Christians must convert to Judaism before worshiping the Messiah promised to the Jews. Earlier, some Jewish Christians from the sect of the Pharisees had gone to Syrian Antioch and challenged the authenticity of the Gentiles’ salvation. Paul and Barnabas debated vehemently with these visitors from Judea, and the church in Syrian Antioch decided to send Paul, Barnabas, and others to the church in Jerusalem to see the apostles and elders about the question (Acts 15:1–6).

Now, Peter gives his testimony. He reminds the group of his interaction with the centurion Cornelius. After a symbolic vision that explained to Peter both non-kosher foods and Gentiles were acceptable to God, Peter was called to Cornelius’ home. While Peter was still explaining the salvation offered by Jesus, the Holy Spirit fell on the centurion and his houseful of Gentiles—without baptism or circumcision (Acts 10). Peter’s audience knows this story because Jews from this same group of Christian Pharisees condemned him for eating with Gentiles. Peter gave his account in detail, and when the Jerusalem church realized Gentiles had been saved, they glorified God (Acts 11:1–18).

Peter agrees with Paul, Barnabas, and the other representatives from the church in Syrian Antioch: a church whose membership is largely comprised of Gentiles who had not previously worshiped the Jewish God as Cornelius had. In fact, Peter goes on to say that even Jews were never able to fulfill the requirements of the Mosaic law. Everyone, Jew or Gentile, can only be saved through grace (Acts 15:10–11).

It is unclear how this meeting fits with Paul’s account in Galatians 2. In that letter, Paul first describes how he and Barnabas went to Jerusalem to validate the message they had been giving to the Gentiles (Galatians 2:1–10). He then recounts an event when Peter was visiting Syrian Antioch and enjoying fellowship with the Gentile believers. When Pharisee-Christians came “from James,” they shamed Peter and Barnabas into breaking that fellowship, presumably because of the long-standing assertion that Jews were not to eat with Gentiles (Galatians 2:11–14). It’s to be hoped that the event in Antioch happened prior to this meeting, but if it didn’t, we still have assurance that if Peter can be led astray by shame, God knows and forgives our weaknesses, as well.

Verse 8. And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us,

Peter is giving testimony to a council of leaders of the church in Jerusalem. In this group are many who sat under Jesus’ teaching; the rest learned about Jesus from His twelve apostles. They are the most qualified theologians of the early Christian church.

Because of the council’s authority, Paul and Barnabas have come to them to receive official guidance. The question is whether Gentiles must convert to the Jewish religion before they can follow the Jewish Messiah. They are convinced Gentiles need not be circumcised nor follow the Mosaic law, but a formal decision from the church in Jerusalem will go a long way in assuring those they minister to.

Peter has reminded the group that God allowed him to bring Jesus’ offer of salvation to the first group of Gentiles (Acts 10). Cornelius was “a devout man who feared God” (Acts 10:2). This meant he was a Gentile who worshiped the Jewish God but was not a full proselyte: he was not circumcised and didn’t rigidly follow Jewish festivals and sacrifices. Likely, his friends and family included some who paid even less attention to such details. But while Peter was explaining how Jesus died and rose again for the forgiveness of sins, the Holy Spirit fell on them. They hadn’t been circumcised or even baptized. The Holy Spirit bore “witness” that they were chosen to be saved—right then and there.

In the Greek, this verse literally describes God as “heart-knower.” This is from the Greek root word kardiognōstēs. God knows the desires, thoughts, feelings, and intentions of people. Only He is qualified to determine if the Gentiles’ hearts are less worthy of His saving grace than the Jews (1 Samuel 16:7). Peter affirms that God makes no distinction (Acts 15:9), and neither should the Jewish church leadership.

Verse 9. and he made no distinction between us and them, having cleansed their hearts by faith.

Despite Jesus’ frustrating encounters with the Pharisees during His ministry, they held many accurate beliefs and practices. The following are points on which other sects, such as the Sadducees, were in error. Pharisees emphasized holiness and righteousness (Matthew 5:20). They interacted with the public on an individual basis. They believed in the resurrection of the dead. And they taught the importance of right living before God.

The great divide between Pharisees and truth was loyalty to the oral, uninspired law, and an attempt to earn God’s blessing through legalism and good behavior. The oral law added restrictions—a legalistic hedge—around the written Mosaic law (Mark 7:5–8). Jesus insisted that doing more than what God had commanded was too great a burden to carry. Not only were Pharisaic laws impossible to follow, neither did they bring the follower any closer to God (Matthew 23:1–4).

Despite some antagonistic encounters (Mark 2:15—3:6), not every Pharisee or religious leader was entirely opposed to Jesus’ teaching (John 3:1; 7:50–52; 19:38). In fact, many Pharisees and traditional priests come to a saving relationship with Jesus after the ascension (Acts 1:6–11; 6:7). Unfortunately, they bring along their legalism. This leads them to insist Gentiles must be circumcised and follow the Mosaic law before they can be Christ-followers. Paul knows their motivation has nothing to do with salvation. God saves by grace through faith, not by works (Ephesians 2:8–9). The Pharisees are more concerned about losing their favored place among the non-Christian Jews, especially their fellow Pharisees (Matthew 23:5–7; Galatians 6:12–13). To save the Gentile believers from legalistic nonsense, Paul and Barnabas have brought the issue before the church leadership in Jerusalem for a formal ruling (Acts 15:1–8).

Peter agrees with Paul and Barnabas and gives testimony that affirms their view. Years before, he had enjoyed the honor of watching the Holy Spirit fall on a group of Gentiles. Those people had known of the Jewish God but had not followed the Mosaic law, nor been circumcised. There was no distinction—they had the same experience as Peter and the original Jesus-followers on the day of Pentecost (Acts 2:1–4; 10:44–46). Jesus cleansed their hearts, forgiving their sins (Acts 10:43). Everyone who is saved—Jew or Gentile—is saved through grace (Acts 15:11).

Verse 10. Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?

Peter is speaking to a council of apostles and elders of the Jerusalem church. They are discussing whether Gentiles need to be circumcised and follow the Mosaic law. In other words, does a person need to become a proselyte to Judaism before they can receive salvation from Jesus? Peter has reminded the group that he witnessed the Holy Spirit indwell a house filled with Gentiles. Some of those Gentiles had worshiped the Jewish God, but none were converts to Judaism (Acts 15:1–9).

The issue has come about because of a disagreement between Paul and Barnabas and Jewish Christians of the sect of the Pharisees. Pharisees not only enforced the Mosaic law, but also added to it. Jesus said, “They tie up heavy burdens, hard to bear, and lay them on people’s shoulders, but they themselves are not willing to move them with their finger” (Matthew 23:4). In contrast, Jesus said, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matthew 11:28–30).

If the Gentiles take on circumcision, it will be a sign that they are under the Mosaic law and they expect to be saved by following it (Galatians 5:1–6). Peter points out that even Jews can’t perfectly follow the Law—how could Gentiles? Peter finishes by reminding the leaders and the Pharisees that Jews and Gentiles are saved only “through the grace of the Lord Jesus” (Acts 15:11).

Verse 11. But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

Paul and Barnabas returned from their first missionary voyage filled with stories of God’s saving grace falling on the Gentiles. Their church in Syrian Antioch celebrated with them. Before long, however, Jewish Christians from the sect of the Pharisees arrived from Judea, insisting that Gentiles had to convert to Judaism—become circumcised and follow the Mosaic law—before they could follow the Jewish Messiah (Acts 14:26—15:1).

To settle the question and provide assurance for the Gentile Jesus-followers, Paul, Barnabas, and others from the Antiochene church travel to Jerusalem. They pose the question to the apostles and the elders of the first church. More Pharisees rise against them, and the leaders engage in an intense debate. Peter gives his testimony, reminding them that God had given him the privilege of bringing the first group of non-proselyte, non-circumcised, not-yet-baptized Gentiles to a saving relationship with Christ (Acts 15:2–9). That was affirmed when the Holy Spirit fell on them and gave them the sign of speaking in tongues (Acts 10:44–46).

In conclusion, Peter uses the imagery Jesus taught him. The Pharisees are known for placing a heavy burden of responsibility on the necks of the Jews: adding to the Mosaic law a form of legalistic performance which is impossible to fulfill (Matthew 23:4; Acts 15:10). In contrast, Jesus promises to lift the burden of the law and replace it with a yoke that is easy and a burden that is light (Matthew 11:28–30).

No one—Jew, Gentile, or Pharisee—can earn salvation through works. These are Peter’s last words in the book of Acts. Paul is listening, however, and carries that message on. He tells the Ephesians we are saved by grace through faith, not works (Ephesians 2:8–9). He tells the Galatians “in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love” (Galatians 5:6). To the church in Philippi, Paul points out his expertise on such matters: how he is of the tribe of Benjamin, circumcised on the eighth day, a law-keeper as devout as any Pharisee—and how none of that means anything without the grace of Christ (Philippians 3:3–11).

The council in Jerusalem agrees with Paul, Barnabas, and Peter. They officially reject the claim that the Mosaic law is required for salvation in Christ. Gentiles do not have to be circumcised. They do make a request, however. To maintain unity in fellowship, they tell the Gentiles to refrain from sexual sin, as they should, anyway, and adjust their diet so the Jews will feel comfortable sharing a meal. If the church today could follow in the footsteps of the early leaders in Jerusalem by considering Jesus’ words and emphasizing both unity and righteousness, we would better reflect the family of God (Acts 15:23–29).

Verse 12. And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles.

Paul and Barnabas had a successful, if somewhat harrowing, missionary journey up into central modern-day Asia Minor. They established several churches in the region of Galatia and watched many Gentiles come to a saving faith in Jesus (Acts 13—14). Upon their return to their home church in Syrian Antioch, they were accosted by Jewish Christians from the sect of the Pharisees. The visitors insisted that Gentiles needed to be circumcised and follow the Mosaic law to be saved.

This assertion contradicted Paul and Barnabas’ experience and understanding of the gospel: that salvation is by grace, not works. The pair, along with other representatives from Syrian Antioch, traveled to Jerusalem to request a judgment by the apostles and church leaders. In part, this is because the Pharisees came from that area, and they may have been claiming to have the authority of the Jerusalem church (Galatians 2:12; Acts 15:24). Another reason is that the leaders in Jerusalem had learned either directly from Jesus or from those who had, and their endorsement would be vital when the issue arose again.

In Jerusalem, Paul and Barnabas give their story, but more Pharisee-Christians take up a cry against them. The formal council discusses the issue. A long debate ensues before Peter stands and reminds the council of his experience with Cornelius. He witnessed a Roman centurion and a houseful of Gentiles receive the Holy Spirit without circumcision, Law, or even baptism. Peter finishes by affirming that even Jews can’t follow the Mosaic law; salvation for everyone—Jew and Gentile—is through grace (Acts 15:4–11).

Now, Barnabas and Paul present their official testimony. They recount a list of the miracles they were able to perform during their journey. Specifically, Paul blinded a Jewish false prophet (Acts 13:11), healed a man crippled from birth (Acts 14:8–10), and survived being stoned (Acts 14:19–20). With Barnabas as his second witness, the council sees the miracles for what they are: affirmations. The words shared with the Gentiles were true and their work was empowered by the Holy Spirit. Undoubtedly, their testimony includes the Holy Spirit coming to the Gentiles (Acts 13:48–49; 14:1).

Next, James, the half-brother of Jesus and pastor of the church in Jerusalem, will make his determination. Faced with the accounts given by Peter, Barnabas, and Paul, the decision seems easy. He agrees that Gentiles don’t have to become Jewish to follow Jesus (Acts 15:13–21). But this only seems obvious with the benefit of 2000 years of hindsight. We owe a debt of gratitude to the early church leaders who wrestled with then-new theological concepts which we can now take for granted.

Context Summary
Acts 15:12–21 continues the account of the church of Jerusalem’s debate. They are discussing whether Gentiles must convert to Judaism to be saved by Jesus, the Jewish Messiah. Paul, Barnabas, and Peter say salvation is through the grace of Christ (Acts 15:2, 7–11). Jewish Christians from the Pharisee sect disagree (Acts 15:1, 5). Now, Barnabas and Paul will relate their work among the Gentiles on their first missionary journey. James, the half-brother of Jesus, will share his conviction: God has not placed ritual requirements on Gentiles for salvation. However, Gentiles should make reasonable concessions to maintain unity with Jewish brothers and sisters.

Verse 13. After they finished speaking, James replied, “Brothers, listen to me.

James is the pastor of the church in Jerusalem. He is addressing the council gathered to determine if Gentiles must convert to Judaism as part of truly following Jesus Christ. Paul and Barnabas have given their account of the Gentiles who came to a saving relationship with Jesus (Acts 15:4, 12). Peter has reminded the group of his experience in Caesarea Maritima when a house filled with friends and family of the centurion Cornelius received the Holy Spirit. This happened before Peter had even finished speaking (Acts 10; 15:7–9). Now, James will give his verdict.

This is not the apostle James, the brother of John, who was martyred by Herod Agrippa I (Acts 12:1–2). This is the half-brother of Jesus (Mark 6:3) who once thought his older sibling was “out of his mind” (Mark 3:21) and taunted Him about keeping His ministry quiet instead of publicly revealing Himself in Jerusalem (John 7:1–9). He is also one of the few who did not follow Jesus before the crucifixion but saw Him after the resurrection (1 Corinthians 15:7). He was with Jesus’ followers after the ascension (Acts 1:14) and during Pentecost (Acts 2:1–3). He rose to a leadership position quickly; when Peter was rescued from prison by an angel, he specifically instructed that James be told (Acts 12:17). Church tradition celebrates his humility and his reliance on Scripture. Church history says the high priest took advantage of a time between the transition of the Roman procurators and threw James from the top of the temple to the ground where he was either beaten by clubs or stoned to death.

James is standing before Paul and defending him. When he was younger, Paul had watched with approval while a mob murdered the Christian deacon Stephen (Acts 7:54—8:1). Paul then went on a rampage, first trying to rid Jerusalem of all Jesus-followers (Acts 8:3) and then traveling as far as Damascus, far to the north, to bring Jewish Christians to trial (Acts 9:1–2). Now, two devout Jews who vehemently worked against Jesus join forces to defend Gentiles who seek Him for salvation.

Some Bible translations adjust masculine terms when their original use implies people of both genders. Properly translated, this verse maintains the term “brothers,” as the apostles and elders present would have exclusively been men.

Verse 14. Simeon has related how God first visited the Gentiles, to take from them a people for his name.

James, the half-brother of Jesus, is addressing the church in Jerusalem. They need to decide if Gentiles must first convert to Judaism before they can follow Jesus, the Jewish Messiah. Paul and Barnabas have related their work during their first missionary voyage. They went to the island of Cyprus and through the center of modern-day Asia Minor (Acts 13—14). They have shared the many miracles the Holy Spirit empowered them to perform, affirming their message and work, and described how Gentiles have received salvation through Jesus (Acts 15:4, 12).

Now, James reiterates Peter’s testimony, how God allowed him to visit a Roman centurion in Caesarea Maritima and share Jesus’ offer of salvation to him and a house filled with friends, neighbors, and fellow soldiers. While Peter was still speaking, the Holy Spirit fell on the Gentiles and gave them such signs that made Peter realize these non-Jews were chosen to receive God’s grace (Acts 10; 15:7–11).

James is not saying that God visited the Gentiles “first” before He visited the Jews. Rather, he means that Peter’s encounter was the first conversion of a large group of Gentiles. Jesus made it clear that salvation came from the Jews, meaning the Messiah is Jewish and Jews were first offered eternal forgiveness from God (John 4:22). God had promised Abraham, long before, that this salvation would be to “all the families of the earth” (Genesis 12:3). The Old Testament prophet recorded God speaking of people from foreign nations who would be “called by [His] name” (Amos 9:12), meaning, identifying with God as their sovereign ruler. And Jesus said, “I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd” (John 10:16). This “one flock” is comprised of Jews and Gentiles all of whom, as Peter asserted, are “saved through the grace of the Lord Jesus” (Acts 15:11).

“Simeon” is from the Hebrew Shim’on and means “hearkening.” It is a variation of “Simon,” Peter’s birth name (Mark 1:16). Jesus gave Simon the name “Peter” in Matthew 16:13–18. In his letters, Paul sometimes uses “Cephas,” which is the Aramaic version of the Greek Peter (1 Corinthians 1:12; Galatians 1:18). By using the name “Simeon,” James may be reminding the council that Peter is a Jew and Jesus’ chosen evangelist to the Jews. James is not basing his decision on Paul, who took on a Greek name and spent only limited time in Jerusalem since his conversion to Christianity (Acts 9:26–30). Nor does James rely on the beloved Barnabas, who first invited Paul to help him reach the Gentiles (Acts 11:19–26). James references the testimony of Peter.

Verse 15. And with this the words of the prophets agree, just as it is written,

The church in Jerusalem is tasked with determining whether Gentiles must be circumcised and bound to the Mosaic law to fully follow Jesus (Acts 15:1–6). James has leaned on the testimony of Peter as evidence that God never intended Gentiles to become Jews (Acts 15:7–14). Now, he quotes “the prophets,” giving scriptural weight to Peter’s life experiences (Acts 15:16–18). James quotes the Septuagint translation of Amos 9:11–12, borrowing phrasing from Jeremiah 12:15 and Isaiah 45:21, and switching around a couple of lines.

Despite James’ looseness with the translation, he says nothing that isn’t found elsewhere in the Old Testament. These differences have no effect on the inerrancy of Scripture. It’s important to remember that Luke is recording what James said, not what Amos recorded God saying. In Acts 7:43, Stephen also slightly alters Amos’ words, using different, more familiar names of old pagan gods. In Acts 1:20, Peter uses Psalm 109:8, an imprecatory plea that David’s enemies be destroyed, to convince the Jesus-followers they must find a replacement for Judas. Luke didn’t destroy the integrity of Scripture by recording their words. Likewise, Peter, Stephen, and James did not misuse Scripture when they were led by the Holy Spirit to use and quote Old Testament passages as they did.

The fact that James can combine three different prophets into one thought proves the prophets do, indeed, agree.

Verse 16. “‘After this I will return,and I will rebuild the tent of David that has fallen;I will rebuild its ruins,and I will restore it,

Jewish Christians who were trained as Pharisees have found the concept of salvation through grace difficult to accept. When faced with Gentiles who also want to follow the Jewish God, the Pharisees demand the newcomers first convert to Judaism. They demand the Gentiles be circumcised and follow the Mosaic law. Peter disagrees, as do Paul, Barnabas, and many in the church in Syrian Antioch. James, the half-brother of Jesus and pastor of the church in Jerusalem, is giving his interpretation (Acts 15:1–15).

James is showing how it was God’s stated plan all along to include Gentiles in the kingdom of David, which the council understands to be fulfilled in Jesus and His church. Here and in Acts 15:17, James quotes God’s words in Amos 9:11–12 but with some modifications. The text is based on the Septuagint, the Greek translation of Hebrew Scriptures. That translation renders Amost 9:11 as :

In that day I will raise up
the tabernacle of David that is fallen
and rebuild the ruins of it
and will set up the parts thereof that have been broken down,
and will build it up as I the ancient days.

James introduced his quote by saying, “the words of the prophets agree” (Acts 15:15). He does, in fact, meld together phrases from other prophets. In Jeremiah 12:7-13, God tells Jeremiah He has forsaken Judah to the destroyers (Babylon). In Jeremiah 12:14, God promises to restore the Jews to their homeland. Jeremiah 12:15 says, “And after I have plucked them up, I will again have compassion on them, and I will bring them again each to his heritage and each to his land.” Similarly, “I will return” probably comes from Zechariah 8:3. Amos 9 speaks about God disciplining and then restoring the northern kingdom of Israel; Jeremiah 12 gives the same message to the southern kingdom of Judah while Zechariah 8 references Judah’s deliverance.

Mixing lines from different sources was a standard literary method in Jewish arguments called gezerah shavah. Educated hearers would know the Jewish Scriptures well enough to catch the references and understand how the different passages related. The quotes would be identified by the writer whose message the speaker most wanted to emphasize. The other quotes were added for context. We do something similar today with song lyrics—picking out lines from other songs or situations that reference similar situations —although as westerners, we are more literal with our citations.

The “tent” of David—sometimes translated “booth”—is not the tabernacle David built on the Temple Mount for the ark of the covenant (2 Samuel 6:17). It refers to David’s kingdom: Israel has fallen. God had promised that David would have a descendant who would rule from his throne forever (1 Chronicles 17:11–14). At this time, Israel is occupied by the Romans and will not see political independence again until 1948—even today, Israel has not had a king. But Jesus will sit as King over Israel in the millennial kingdom (Acts 2:25–36; 13:23, 32–37).

The ESV line “rebuild its ruins” matches Amos 9:11 in the Septuagint, although the Amos in the ESV says, “and repair its breaches.” A “breach” is a point in a wall, specifically a stone wall that surrounds a city, that has been torn down so the enemy can enter. In this case, the breach or ruin is a metaphor for an Israel which has no political autonomy and is invaded and occupied by foreigners.

James summarizes the last two lines of Amos 9:11 with “I will restore it.” To “raise up its destruction” means to take the kingdom from a destroyed state and raise it to a healthy nation again.

Amos preached against the northern kingdom of Israel many years before it fell to the Assyrians in 722 BC. The northern kingdom at the time of this council is Samaria. As mentioned, Amos’ prophecy will not fully come to fruition until the millennial kingdom when Jesus is King. Peter explained how Jesus fulfilled the Davidic covenant in his sermon on Pentecost (Acts 2:25–36). Paul spoke of Jesus in the context of David’s kingdom in Pisidian Antioch (Acts 13:33–36). More relevant for this conversation is the following verse which speaks of the “Gentiles who are called by [God’s] name.” James understands that the church is a preview of a peaceful world where Jesus is king and Jews and Gentiles worship God together.

Verse 17. that the remnant of mankind may seek the Lord,and all the Gentiles who are called by my name,says the Lord, who makes these things

Despite Jesus’ strong words against them (Matthew 23:15), not all Pharisees were hardened against His teaching (John 3:1; 7:50–51). After His ascension, many Pharisees accepted Christ as savior and joined the church. Unfortunately, they brought their strong legalism with them. Pharisee-Christians have been harassing Gentile believers in Syrian Antioch, telling them they must be circumcised and follow the Mosaic law to be saved by the Jewish Messiah. However, the church in Antioch is home to Paul and Barnabas who not only vehemently disagree, they take the matter to Jerusalem. There, they confer with the apostles and elders of the church, to decide the matter once and for all. Peter has already reminded the council of his interaction with Cornelius, wherein Peter watched the Holy Spirit fall on a houseful of Gentiles with no circumcision, baptism, or even laying on of hands (Acts 15:1–11).

Now James, Jesus’ half-brother and the pastor of the church in Jerusalem, quotes “the prophets” (Acts 15:15). He reminds the council that God had always planned to accept Gentiles—not just Gentiles who became proselytes to Judaism—into His kingdom. Starting in Acts 15:16, James quotes Amos 9:11–12 with insertions from a couple of other prophets. In Acts 15:16, he explained that God promised to raise up the nation of Israel, now occupied by Romans, so that David’s kingdom would once again stand. Now, he reminds the council that Amos’ prophecy promises Gentiles will be included with those who worship God.

James quotes Amos 9:12 from the Septuagint, which reads:

…that the remnant of men,
and all the Gentiles,
upon whom my name has been called,may earnestly seek,
saith the Lord who does all these things.

The first line is markedly different from our versions of Amos 9:12, which starts, “that they may possess the remnant of Edom.” Edom was the nation conquered and ruled by Jacob’s brother Esau. God cursed them with destruction in part because they continually harassed Israel but finally when they turned over Jews who were fleeing from Nebuchadnezzar and the Babylonian army (Obadiah 1:10–14). Herod the Great’s father and—obviously—his sons and grandsons were Edomites, then called Idumeans. The nation as an entity was destroyed by the Romans the same time as Israel. Unlike Israel, however, God left Edom no remnant.

The ESV version of Amos 9:12 continues, “and all the nations who are called by my name.” In this text, it appears God is promising Israel they will rule over Edom and all the other nations. That’s true in that Jesus will reign over Gentiles and the Gentile nations will serve Israel. The Septuagint emphasizes the fact that God planned, all along, to call Gentiles to bear His name, meaning they will recognize Him as their sovereign authority and Jesus as King. The alteration from “Edom” to “nations” is consistent with Hebrew literature; “Edom” is a synecdoche—a figure of speech wherein a part is named to represent a whole—which represents Gentile nations in general. We see this in several places in the Old Testament where the tribe of Ephraim is used to mean the entire northern kingdom of Israel such as Isaiah 7:2.

The last line of Amos 9:12 in the Septuagint reads, “says the Lord who does all these things,” which is basically the same as the ESV. James replaces, “who does these things” with Isaiah 45:21: “who declared it of old.” The Septuagint emphasizes God had intended these things from the start: “who made from the beginning these things that are to be heard.” James is using gezerah shavah. This is a Jewish literary practice melding parts of different sources that have a similar message, to add depth to the argument.

James drops off the part about God doing these things from the Septuagint version of Amos 9; God is consistent in thought, word, and deed, and for Him to say He will do something means He will do it. Instead, James finishes with the point he wants to make about the topic at hand. While Amos records that God will make these things happen, James uses Isaiah’s quote about how God makes these things known (Acts 15:18). Is he misquoting the Hebrew Scriptures? No, James is showing how God’s Word as promised by “the prophets” (Acts 15:15) is being fulfilled right in front of them.

Verse 18. known from of old.’

James finishes his paraphrased quote of Old Testament prophecy with a phrase that probably should have been combined with Acts 15:17. Chapter and verse divisions were added to translations of the Bible many centuries later to help modern readers locate passages. These markers have become accepted and standardized, but are not always in ideal places.

James is speaking to a council made up of the apostles and elders of the church of Jerusalem, Jewish Jesus-followers who still carry their Pharisaical legalism, and representatives from the mostly Gentile church in Syrian Antioch. The group has come together to decide if Gentiles must convert to Judaism before they can worship Jesus, the Jewish Messiah. Peter, Paul, and Barnabas have already given their testimony. They have eye-witness accounts of the Holy Spirit falling on Gentiles without so much as a baptism or laying on of hands, let alone circumcision. Now, James, as the pastor of the church of Jerusalem, gives his conclusion (Acts 15:1–14).

In Acts 15:15, James states “the words of the prophets agree.” He then combines quotes from Amos 9:11–12, Jeremiah 12:15, and Isaiah 45:21 in the Septuagint to make one point: God promised that Gentiles would one day worship Him alongside Jews.

Acts 15:16 mostly quotes Amos 9:11. It speaks of God’s promise to rebuild David’s kingdom—”the tent of David”—referring to the Davidic covenant in which God promised David that his descendant would sit on his throne forever (1 Chronicles 17:11–14). James makes a slight adjustment, however, replacing “On that day” of the Septuagint with “After [this] I will return” from Jeremiah 12:15. Acts 15:17 quotes Amos 9:12, except the synecdoche “Edom” is simplified to the literal “remnant of mankind,” and “who does these things” is replaced with a variation of “who made from the beginning these things that are to be heard” from Isaiah 45:21, also from the Septuagint.

In his quotes from the prophets, James’ point is simple: God let it be known in the prophets—the Jewish Scriptures—that Gentiles would join Jews in worshiping Him, being His people, called in His name. Any Scripture-reading Jew—which the Pharisees were—should know this. There is no reason to be surprised that Gentiles would want to follow the Jewish Messiah.

James agrees with Peter that Jews have no right to place burdens on Gentiles (Acts 15:10, 19). God called Gentiles as Gentiles, not as Jewish converts. Therefore, they should not need to be circumcised or in any other way follow the Mosaic law. However, James understands that the conflict goes deeper: how can Jewish Christians, who believe Jesus is the fulfillment of Judaism and who still consider themselves devout Jews, have community with Gentiles? James concludes that for unity—not for salvation—Gentiles should refrain from sexual immorality and alter their diet so that Jews feel comfortable sharing a meal. The “requests” are reasonable; he tells them to avoid food that has been offered to pagan gods and from blood. The church agrees, and a letter goes out to the churches, to the relief of the Gentile believers (Acts 15:19–35).

Verse 19. Therefore my judgment is that we should not trouble those of the Gentiles who turn to God,

Jews in the time of the early church understand that Jesus is the Jewish Messiah. They understand Christianity as the natural fulfillment of Judaism. Jewish Christians still consider themselves Jews and follow the Mosaic law. Those Pharisees who accepted Jesus as the Messiah have a more difficult time, however. Their former religion was heavily tied up in manmade rules and traditional restrictions (Mark 7:6–12). For that reason, they don’t quite understand how salvation and forgiveness from God is through grace and not works. In addition, they want to be able to enjoy worshiping Jesus in a church while maintaining their high reputation in Jewish society (Matthew 23:5–7; Galatians 6:12). Seeking to solve both problems, some have been badgering Gentile Jesus-followers, telling them they must be circumcised and follow the Mosaic law (Acts 15:1, 5).

These Pharisees make the mistake of taking their message to the church in Syrian Antioch. Not only is the church the first with a significant number of Gentiles, but it’s the home church of Barnabas and Paul, the evangelist to the Gentiles (Acts 11:19–26). Barnabas, Paul, and a few other representatives from Antioch have come to Jerusalem to get an official ruling from the first church. The issue has been hotly debated. Peter has reminded the council of the Holy Spirit descending on Cornelius and many other Gentiles who had not converted to Judaism. And James, the pastor of the Jerusalem church, has shown how Amos, Jeremiah, and Isaiah prophesied that God would call Gentiles to worship Him—to belong to Him—with no mention that they would convert to Judaism (Acts 15:2–18).

James concludes by reaffirming Peter’s judgment. Peter had pointed out that not even the Jews could keep the Jewish law—how would it be fair to hold the Gentiles to the same standard (Acts 15:10–11)? Salvation is through faith in Christ, not works. “Trouble” is from the Greek root word parenochl󠅍eō and means “to cause trouble or annoy.” Besides affirming the theological implications of what is necessary for salvation, James doesn’t want the Jewish Christians, especially those who still considered themselves to be Pharisees, to harass the Gentiles.

But both sides need to make concessions. James goes on to say the council should tell the Gentile Jesus-followers to clean up their sexual and dietary habits, so Jews feel comfortable in their community (Acts 15:20). Likewise, in our own churches, it sometimes requires submissive sacrifice to live out Jesus’ call to be the unified church (Galatians 3:26–28).

Verse 20. 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.

Jewish Christians who still clung to the standards of the Pharisees have demanded that Gentiles first convert to Judaism before they can receive salvation through Christ. Peter, Paul, and Barnabas respond with practical and theological measures. They explain the entire argument is moot since they have witnessed the Holy Spirit indwell Gentiles whom they had not circumcised, baptized, nor laid hands on (Acts 15:1–11). James, not an evangelist or apostle but as the pastor of the church in Jerusalem, sees a different side to the danger of the legalistic demand. It deeply threatens the unity of Jesus’ church.

James starts by going back to Hebrew Scriptures, using passages in Amos, Jeremiah, and Isaiah to show it was always God’s intention to call Gentiles to join Jews as His people (Acts 15:15–18). Since God had always intended to join Jews and Gentiles, the Jews should seriously consider what they need to maintain that unity. What did Jews really need to be able to be in community with Gentiles—including to eat with them? Sexual purity and dietary considerations.

The inclusion of “sexual immorality” is a bit puzzling. It seems obvious that Jesus calls His followers to refrain from adultery, sex outside of marriage, homosexual acts, lesbianism, and bestiality. It’s possible James is referring to marriage between close relatives—like Herod Antipas’ marriage to his divorced sister-in-law (Mark 6:17)—and serial divorces and remarriages, which Paul addresses in 1 Corinthians 7:10–11.

The command to refrain from blood is clearer, and an animal that was strangled is one that still has the blood in the meat. Spartans ate a soup made of pork, salt, vinegar, and blood. God prohibited all mankind from eating blood because the life is in the blood (Genesis 9:3–4). God deepened that prohibition for Israel, explaining that blood pays a ransom, clearing the debt owed by a human for sin in the taking of an animal’s life in the sacrificial system (Leviticus 17:11). The Talmud says you can’t ingest more than the volume of an olive, and it’s the lifeblood that matters, not the blood that oozes out later or the blood in the meat. Others were so strict they wouldn’t eat eggs that had a spot of blood. Today, many believe that when Jesus lifted the kosher restrictions on food, He also lifted the ban on blood (Mark 7:19; Acts 10:9–16). Others believe that since God restricted blood at the time of Noah, long before the Mosaic law, the commandment stands. Today, it is a matter of personal conscience.

James’ assertion that Gentiles should avoid food sacrificed to idols is interesting because in the field, Paul doesn’t enforce it. That is, he frames it as sometimes necessary for unity, but not a moral issue. He affirms that sacrificing food to an idol does nothing to the food; idols represent gods that don’t even exist. In addition, scholars say in large cities outside the Jewish homeland, it is difficult to find meat for sale that hasn’t been dedicated to a god. But the believers in Corinth who understand this need to think about others. Some, like Jews, find the practice sacrilegious. Others may be Gentiles who had worshiped those gods and still feel a strong connection to that worship. If the group at mealtime includes those who strongly object to eating food sacrificed to idols, the others should honor their concerns; community is more important than having meat at one meal (1 Corinthians 8). On the other hand, if an unbeliever were to invite a Gentile Christian to a meal and boast that the meat had been sacrificed to an idol, the Christian should refrain from eating it. Not because the meat is tainted, but because the Christian should be clear he or she does not worship that idol (1 Corinthians 10:27–30).

Paul summarizes James’ intent nicely: “So, whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved” (1 Corinthians 10:31–33). James’ dietary restrictions are for unity, not morality.

Verse 21. For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”

This concludes the debate section of the council in Jerusalem. After evangelizing on the island of Cyprus and up into modern-day Asia Minor, Paul and Barnabas returned to their home church in Syrian Antioch and shared how God had blessed Jews and Gentiles with salvation through Christ (Acts 13—14). Before long, Jewish Christians who still identified with the legalistic Pharisee sect arrived from Judea. The visitors tried to convince the church that Gentiles needed to be circumcised and follow the Mosaic law if they wanted to have their sins forgiven by the Jewish God. Barnabas, Paul, and the church elders disagreed. When the two groups reached an impasse, they traveled to Jerusalem for an official verdict from the apostles and leaders of the original church (Acts 15:1–3).

In Jerusalem, Peter affirms Barnabas and Paul’s testimony; he, too, has seen the Holy Spirit fall on Gentiles who hadn’t been circumcised. Further, they hadn’t been baptized or had hands laid on them (Acts 15:7–11). James, the half-brother of Jesus and the pastor of the church, agrees, but sees the issue in a different way. He points out how God had always promised that Gentiles would join as His chosen people. After showing God’s words in Amos, Jeremiah, and Isaiah, he reasons that if God called Gentiles, Jews have no right to enforce any requirement God hasn’t. However, it is reasonable for Gentile believers to strive for a sexual purity they are not used to and to adjust their diet—not for salvation but for unity in the churches they share with Jews (Acts 15:13–20).

Having established that Gentiles are being saved as God promised they would be, James comments that no one should be surprised. Non-Jews escaped Egypt with Israel in the exodus (Exodus 12:38); Jewish scholars identify the hangers-on as the “rabble” of Numbers 11:4. In addition, Gentiles have been allowed to learn about the Jewish God in synagogues for hundreds of years. With that background in Judaism, why wouldn’t they want to follow the Jewish Messiah?

Synagogues were developed in response to the destruction of the temple and the exile of the Jews into Babylon. The Jews came to understand in a real way that they were exiled because they hadn’t followed God’s Law, in part because they didn’t study it. Synagogues became the place where the people could read from the Jewish Scriptures and discuss what the text meant. Even after the Jews returned to Jerusalem and rebuilt the temple, the tradition of the synagogue remained. Jesus started His teaching in the synagogue at Capernaum (Mark 1:21; 3:1) until the crowds grew too great. Jerusalem boasted several different synagogues that catered to Jews from regions throughout the Roman Empire who traveled to Jerusalem for the required festivals (Acts 6:9).

More to the point, whenever Paul and Barnabas enter a new city, they start by teaching in the synagogue (Acts 13:14; 14:1; 17:1, 10; 18:7). In the synagogue, they find Jews and Gentiles who understand the historical context of the Messiah. Like Stephen (Acts 7:2–50), they explain how Jesus fits into Jewish Scripture (Acts 13:16–41). Even those Gentiles labeled “devout” or “God-fearing,” who had not made the move to fully convert to Judaism, welcome the message of salvation through Jesus (Acts 13:48).

As James points out, Gentiles have been listening. Jews shouldn’t be surprised when the Gentiles sitting next to them in the synagogues react the same way to the gospel.

Verse 22. Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers,

After Paul and Barnabas returned to Syrian Antioch, they told the story of the many churches they had planted in central modern-day Asia Minor. These congregations were filled with Jews and Gentiles who had accepted the salvation and forgiveness of sins offered by Jesus. Before long, Jewish Christians arrived from Judea. Before they were saved, they were Pharisees: devout men who surrounded themselves with burdensome laws that went beyond what Moses had commanded (Matthew 23:2–4). The “Judaizers” insisted that Gentiles could not receive salvation unless they first fully converted to Judaism. Paul, Barnabas, and the church disagreed, so the two men traveled 300 miles south to Jerusalem to get confirmation from the apostles and the church elders there (Acts 15:1–3).

After discussion, the church confirms the leaders in Antioch are right. Not only are circumcision and following the Mosaic law unnecessary for salvation, to request such things is harassment. James, however, sees the bigger picture. The Jews have had to make many concessions to embrace Gentiles as brothers and sisters in Christ. For thousands of years, it was against the Mosaic law to have such close interaction. James feels it is reasonable for the Gentiles to make small changes in their lifestyle for the sake of the true unity that Jesus planned (John 10:16). He orders the Gentiles to refrain from sexual immorality—probably meaning marriage between close relatives—and eating blood and things sacrificed to idols (Acts 15:4–21).

The council agrees and senses the approval of the Holy Spirit. But as honorable as Paul, Barnabas, and the other leaders from Antioch may be, Pharisaical Jewish Christians are everywhere and not easily thwarted. So, the church enlists Judas Barsabbas and Silas as official representatives of the church in Jerusalem to present the official verdict.

Nothing more is known of Judas Barsabbas. “Barsabbas” means “son of the father,” which tells us nothing except that he somehow resembles his own father. This reference might be like a modern man having the nickname “Junior.”

Silas, however, has a much bigger role in the rest of the book of Acts. When Paul and Barnabas prepare for their second missionary journey, Barnabas wishes to take John Mark. Paul disagrees, still stinging over Mark’s abandonment on their first trip (Acts 13:13). Barnabas leaves with Mark, and Paul takes Silas (Acts 15:36–41). Silas is imprisoned and beaten with Paul in Philippi (Acts 16:22–40) and partners with Timothy when Paul can’t (Acts 17:14; 18:5). Like Paul, Silas is a Roman citizen (Acts 16:37) and Paul mentions him several times in his letters (2 Corinthians 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1).

Context Summary
Acts 15:22–29 records probably the first or second letter sent by a Christian leader with instructions as to how the church should live. A possibly earlier message is what we now call the book of James. The council in Jerusalem has decided: Gentiles do not need to convert to Judaism to receive salvation from Jesus. They are, however, asked to make a few alterations to their dietary and sexual practices. This is not for salvation, but to maintain unity and community in the Jewish-Gentile church.

Verse 23. with the following letter: “The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings.

The apostles and elders of the church in Jerusalem have affirmed the truth: Gentiles do not have to convert to Judaism to receive salvation through the sacrifice of Jesus. Gentiles neither need to be circumcised nor follow the Mosaic law. So that Jewish Jesus-followers feel comfortable eating with and living life with Gentiles in their church, however, Gentiles must adhere to Jewish sexual purity laws and refrain from eating blood and food sacrificed to idols (Acts 15:6–21).

To share this information, the council writes a letter. The letter is sent with representatives to the district of Syria, 300 miles to the north. The apostles mentioned here are the ten remaining original disciples of Jesus (James the son of Zebedee had been martyred; see Acts 12:2), plus Matthias who replaced Judas (Acts 1:23–26). The elders are respected men who lead the church in Jerusalem. All have been trained by Jesus or by those who were trained by Jesus.

The issue arose when Jewish Christians who had been Pharisees visited the church in Antioch, the capital of Syria. As Pharisees, they still clung to the Mosaic law, as well as the unnecessary oral law, and insisted that every Jesus-follower must do the same. Paul and Barnabas, who made their home in Antioch, disagreed, and they and other representatives from the church brought the issue to Jerusalem (Acts 15:1–3). Now, the Antiochene envoys, along with men from Jerusalem, have the privilege of accompanying the answer to Syria. Once the church in Antioch is made aware of the new policy, Paul and Silas will take the letter to the churches Paul and Barnabas planted in modern-day Asia Minor (Acts 15:40–41; 16:4).

Verse 24. Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions,

The church in Syrian Antioch had been the first to see a significant number of Gentiles come to a saving relationship with Jesus. When the church in Jerusalem heard, they sent Barnabas to investigate. Barnabas found that their faith was true, but they needed teaching. So, he sent to nearby Tarsus and brought over Paul to help (Acts 11:19–26). Once the church was well-established, Paul and Barnabas traveled to the island of Cyprus and up through central modern-day Asia Minor, planting churches that also included a mix of Gentiles and Jews (Acts 13—14). They then returned and reported their success.

Not too long after, Jewish Christians from the sect of the Pharisees arrive from Judea. Despite recognizing Jesus as the Jewish Messiah, they have a difficult time fully embracing the truth that Jesus provides salvation from sins through grace alone, not by obedience to the law they so love. In addition, they know if they socialize with Gentiles in the church, they will lose their social standing as Pharisees (Matthew 23:5–7; Galatians 6:12). They soon fight against the church, insisting that Gentiles must be circumcised and follow the Mosaic law—convert to Judaism—before they can follow the Jewish Messiah (Acts 15:1). The Pharisees are more concerned about their reputation than the fact their actions are “distort[ing] the gospel of Christ” (Galatians 1:7).

Paul, Barnabas, and a contingent from Antioch take the issue to the church in Jerusalem who agree with them, despite the interference of more Pharisees. Now, the council writes a letter to send back to Antioch and the churches Paul and Barnabas planted (Acts 15:2–23).

“Some persons” are the Pharisaical Jews. In other places, they are referred to as “the circumcision party” (Acts 11:2; Galatians 2:12; Titus 1:10) or “Judaizers.” They so harass Paul and Barnabas’ church plants in Galatia that Paul declares he wishes they would go all the way and emasculate themselves (Galatians 5:12).

The wording, “gone out from us,” could indicate these are the same people Paul mentions in Galatians 2:11–14. In that event, Peter was visiting the church in Antioch when the Pharisees arrived and so shamed the Jews that Peter and Barnabas stopped eating with the Gentile Christians. Paul publicly corrected them. Paul identified the Pharisees as “certain men [who] came from James,” meaning James, the half-brother of Jesus and pastor of the church in Jerusalem.

It isn’t clear if the Jerusalem church is disavowing “some persons” or if they’re disavowing some of what they said. Either way, they fully endorse the messengers Paul, Barnabas, Judas, and Silas (Acts 15:25, 27).

Verse 25. it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul,

When Christian Pharisees come to Syrian Antioch from Judea and tell the Gentile Jesus-followers they need to be circumcised, Paul, Barnabas, and the elders of the church in Antioch vehemently disagree. They know Jesus chose the Gentiles as Gentiles, not as converts to Judaism (Acts 15:1–2).

The apostles and the church elders in Jerusalem—including James, half-brother of Jesus and pastor of the church—agree with the Antiochenes. They disavow the Pharisees’ claims. The salvation of the Gentiles is secure. But they cannot send such affirmation with Paul and Barnabas alone; they need to send their own messengers, namely Judas Barsabbas and Silas, to validate the letter (Acts 15:6–22).

“One accord” is from the Greek root word homothymadon. It suggests many notes in harmony or several beings moving forward gracefully. Both Greek and Hebrew culture valued discussion as a way of discovering the truth, so the fact that several Christian leaders agree on such a serious topic is significant.

To that end, although the leaders in Jerusalem do not want the Gentile Christians to be troubled or burdened, James does want the Gentiles to make certain concessions. These are to ensure the harmony with their Jewish brothers and sisters is complete. He tells them to refrain from sexual immorality, blood, and food that has been sacrificed to idols (Acts 15:29).

The Pharisees wanted the Gentiles to convert to Judaism so they could fellowship in the church and still maintain their high reputation among the non-Christian Jews (Galatians 6:12). James doesn’t care about their reputation. He knows true unity from Christ is far more important than worldly praise (James 2:1–13).

Verse 26. men who have risked their lives for the name of our Lord Jesus Christ.

James, the half-brother of Jesus and pastor of the church in Jerusalem, includes a lot in a single letter. He disavows messengers he possibly sent (Galatians 2:12) but who gave the wrong message (Acts 15:1, 24). He affirms the church in Syrian Antioch and its leadership. And he sends his own messengers (Acts 15:22) while still recognizing the legitimacy of the leadership in Syrian Antioch.

Jewish Christians from Judea had gone to the church in Syrian Antioch and told the Gentiles they must be circumcised and follow the Mosaic law to receive salvation through Jesus. Paul and Barnabas argued with the Judaeans. When they reached an impasse, they took the matter to the church in Jerusalem. In Jerusalem, the apostles and elders side with Paul and Barnabas and write a letter to that effect (Acts 15:1–22).

In explaining and affirming their position, James needs to be respectful and conciliatory. He can’t just send the letter back with Paul and Barnabas. Even though they would provide the two witnesses so important in Jewish culture, they do not carry the authority of Jerusalem. But Jerusalem doesn’t want to appear to disrespect Paul and Barnabas. So, although two witnesses from the church in Jerusalem, Judas Barsabbas and Silas, will take the letter, James adds this note to show he understands and affirms the authority Paul and Barnabas hold. Barnabas’ name comes first because he is well respected in the church in Jerusalem (Acts 4:36–37).

Barnabas and Paul must have recounted the dangers they faced when they reported to the apostles and elders (Acts 15:4). Dangers included being run out of Pisidian Antioch (Acts 13:50), almost being stoned in Iconium (Acts 14:5–6), and Paul being stoned in Lystra (Acts 14:19–23). Ironically, many from the church in Jerusalem had been persecuted by Paul before his conversion, and some of those who fled Paul’s violent reaction to the church built the church in Syrian Antioch (Acts 8:1–3; 9:1–19; 11:19–26).

Verse 27. We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth.

Paul, Barnabas, and other representatives have gone to Jerusalem for clarification on a message that men from the church in Jerusalem gave to their church in Syrian Antioch. The men had told the Gentile Christians that they must convert to Judaism to worship the Jewish Messiah. Antioch disagrees. The church in Jerusalem debates the issue and confirms the Antiochenes are right (Acts 15:1–21). In addition, even if James, the pastor of the church in Jerusalem, sent the men (Galatians 2:12), he did not give them that message to share (Acts 15:24).

The church in Jerusalem is writing a letter to Antioch and the other churches Paul and Barnabas planted in the district of Galatia in central modern-day Asia Minor. Paul, Barnabas, and the others from Antioch have witnessed the debate and the resolution, but they don’t have the authority to represent the church in Jerusalem. So, Judas Barsabbas and Silas will take the letter and repeat the council’s decision verbally.

Judas Barsabbas is a bit of a mystery. He isn’t mentioned outside of this chapter. “Barsabbas” means “son of the father,” which doesn’t explain much.

Silas, sometimes called Silvanus, becomes a good friend of Paul’s. Paul and Barnabas will go separate ways after differing on whether they should take John Mark on their next missionary journey. Silas, who is also a Roman citizen, will go with Paul (Acts 15:36–41). Silas will be with Paul when they are illegally jailed and beaten in Philippi (Acts 16:22–40), and he will remain with Timothy when Paul has to quickly depart Berea (Acts 17:14; 18:5).

Verse 28. For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements:

Cross-cultural churches have a unique challenge. They face different preferences in music, dress, emotional atmosphere, and language. As Gentiles joined the Jewish church, the mix of traditions between Jews who were still fully devoted to the Mosaic law and Romans who were coming out of paganism often led to conflict. Some of the Jewish Christians who were once Pharisees want the best of both worlds. They love the attention they receive from the Jewish populace for their pious lifestyle (Matthew 23:5–7) but social interaction with Gentiles will ruin their reputations (Galatians 6:12). The fix they come up with is to make Gentiles convert to Judaism before they can join the church (Acts 15:1), even though they, themselves, can’t follow the Law (Galatians 6:13; Acts 15:10).

A council between Paul, Barnabas, the apostles, and the elders from the church in Jerusalem, has decided this expectation is inappropriate (Acts 15:6–18). The Pharisees’ burden has always been heavy (Matthew 23:4) while Jesus’ is light and easy (Matthew 11:30). Circumcision and the Mosaic law are not required for salvation, and the Pharisees shouldn’t act like they are just to protect their own worldly reputation.

However, life in the church requires self-sacrifice for the good of others (Ephesians 5:21). The council gives the Gentiles “requirements,” though these are not for salvation but for unity in their mixed-cultural churches. To maintain fellowship with the Jews, Gentiles are to refrain from sexual immorality, blood, and food sacrificed to idols (Acts 15:29). Since the broadest sense of “sexual immorality” would be obviously contrary to life in Christ, anyway, commentators suggest its use here means marriage between close relatives. This would have been a point of cultural disagreement between Jews and Gentiles.

These requirements are decided by extensive debate (Acts 15:7), personal testimonies (Acts 15:7–12), and wise counsel based on Scripture (Acts 15:12–21). Most importantly, the decision is come to by the leading of the Holy Spirit. Jesus sent the Holy Spirit for this purpose—to reveal the will of God (1 Corinthians 2:10–11; John 16:13) and maintain unity in the church (1 Corinthians 12:13).

Verse 29. that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.”

These are the requirements the leadership of the church in Jerusalem places on Gentile Christians. They are not required for salvation. They are concessions to maintain unity so the Jewish Christians—who still follow the Mosaic law—can feel comfortable in community with Gentiles.

The restriction against eating food sacrificed to idols seems straightforward. Revelation 2:14 says Balaam and Balak enticed the Israelites to not only “whore with the daughters of Moab,” but also to eat food sacrificed to Baal (Numbers 25:1–3). The interesting turn is that Paul doesn’t strictly enforce this requirement (1 Corinthians 10:25–26). He understands that in cities and towns that are not in Jewish territories, it is difficult to find meat that hasn’t been dedicated to a god before it is sold in the market. The equivalent would be like going to Israel and trying to find meat that isn’t kosher. In his first letter to the Corinthians, Paul tells the church to abstain from food sacrificed to idols under certain conditions: First, in the presence of someone who had worshiped those idols and still strongly feels that to eat is to worship that idol. Or, in such a way as to make a casual person think you are endorsing the idol’s temple. (1 Corinthians 8); Third, when invited to eat by an unbeliever who brags the meat has been sacrificed to an idol (1 Corinthians 10:27–29). In both cases, it is for the conscience of the other person, not because eating the meat is a sin.

The restriction on blood started when Noah landed on dry land after the flood (Genesis 9:4). It was reiterated several times in the Mosaic law:

“If any one of the house of Israel or of the strangers who sojourn among them eats any blood, I will set my face against that person who eats blood and will cut him off from among his people. For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life. Therefore I have said to the people of Israel, No person among you shall eat blood, neither shall any stranger who sojourns among you eat blood” (Leviticus 17:10–12).

A strangled animal was one that was not properly butchered and still had the blood in the meat. Spartans at the time ate a pork soup with blood in it. The Talmud, the extra laws that the Pharisees followed, states that a Jew isn’t to eat more than the volume of an olive of an animal’s lifeblood; the blood left mingled into the fibers of meat after proper butchering doesn’t count.

Scholars debate today whether the restriction against blood still stands or whether Jesus lifted it (Mark 7:19; Acts 10:9–16; Romans 14:20). It’s at least ironic; when pagan citizens of the Roman Empire hear that Christians eat Christ’s body and drink His blood during communion, they miss the symbolism and accuse the church of cannibalism.

The restriction against sexual immorality is puzzling if only because it seems redundant. Certainly, the sexual sanctification of Greeks and Romans takes time and significant work by the Holy Spirit, and Paul speaks against sexual sin often (Romans 13:9; 1 Corinthians 6:9–20; 1 Timothy 1:10). It’s unclear if the church in Jerusalem is reinforcing the standard or if they’re referring to marriage between close relatives, like that of Herod Antipas and his brother’s wife Herodias (Mark 6:17).

The council in Jerusalem accomplishes two great feats. It sets standards for how Jews and Gentiles should be able to worship and live together in community. But it also sets the standard for how a multicultural church can respectfully work together. They listen, testify, and argue, and in the end determine the least burdensome requirements (Acts 15:6–20). If Christian leaders and laity take their example, the church can be a peaceful, unified place.

Verse 30. So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter.

Legalistic Jewish Christians from Judea had come to the church in Syrian Antioch and told Gentiles they must be circumcised and conform to the Mosaic law (Acts 15:1). They claimed this was a requirement for salvation by grace; truthfully, they couldn’t eat or worship with Gentiles without losing their reputation among the non-Christian Jews (Galatians 6:12). The apostles and elders of the church in Jerusalem reject their claims but do require the Gentiles to refrain from sexual immorality and make modest changes to their dietary habits (Acts 15:29). These changes will ensure that normal Jewish Christians can live in community with them.

The council of the church in Jerusalem write their verdict in a letter. Paul and Barnabas, whose home church is in Syrian Antioch, had brought the conflict to the church in Jerusalem (Acts 15:2). They now accompany Judas Barsabbas and Silas, representatives of the council who will deliver the message (Acts 15:22). The Antiochenes are greatly encouraged. Not only are they free from legalistic expectations, the apostles and James, the half-brother of Jesus and pastor of the church in Jerusalem, have affirmed their churches are in harmony.

The requirements given by the council have very little practical impact. These believers already know they should not be sexually immoral. It would be little problem to avoid blood and meat sacrificed to idols in the few joint meals they hold every week. The Antiochenes are grateful to know how they can better be unified with the Jews in the church the Holy Spirit has established (1 Corinthians 12:13). In our own lives and in our churches, we should do the same: seek clarity when we appear to afflict believers from a different culture, reject sin of any kind, and humbly seek out a solution that will bring reconciliation. Fighting for our “rights” while ignoring the concerns of others is not unifying.

Context Summary
Acts 15:30–35 depicts the delivery of a resolution about Gentiles in the church. Jewish Christians from Judea had come to Syrian Antioch and insisted Gentile believers must first convert to Judaism. The Antiochenes took their objections to the leadership in Jerusalem. The church in Jerusalem sided with the Antiochenes, but required they make cultural concessions so Jews felt free to worship and live with them in unity (Acts 15:1–29). Now, the church in Antioch rejoices. Not only are they officially free from the Mosaic law, they are warmly unified with the apostles and the first church in Jerusalem.

Verse 31. And when they had read it, they rejoiced because of its encouragement.

Jewish Christians from the sect of the Pharisees had arrived at the church in Syrian Antioch, 300 miles to the north. They insisted Gentiles needed to convert to Judaism before they could be saved through Jesus’ sacrifice (Acts 15:1). They and their message seemed to have the authority of the church in Jerusalem and of James, the pastor (Acts 15:24; Galatians 2:12). This is only an illusion, however (Acts 15:24). Their message wasn’t from the church of Jerusalem, and it had nothing to do with the requirements of salvation. Their intent was to be able to worship Jesus while avoiding any persecution for doing so (Galatians 6:12). As Pharisees, they were used to the attention and honor they received for their pious lifestyle (Matthew 23:5–7). They ignored the warning that to follow Jesus was to suffer the same hatred the world showed Him (John 15:18–21).

James and the church in Jerusalem have rectified the situation by sending a letter via two representatives, Judas Barsabbas and Silas. The apostles and elders disavow the message of the Pharisees and embrace the church in Antioch. In addition, Jerusalem provides clear, simple guidelines for the Gentiles in the church in Antioch to maintain fellowship with their Jewish friends (Acts 15:22–29). The Gentile believers in Antioch know that both they and their faith are enough.

Verse 32. And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words.

A young man named Saul had stood over the coats of the men who murdered the Christian deacon Stephen. Saul approved of the mob justice as he believed this new sect of Judaism that worshiped Jesus of Nazareth as God and the Son of God was an abomination. He received permission to persecute Jesus-followers in Jerusalem and abroad and did so ruthlessly… until Jesus appeared to him and claimed him (Acts 7:54—8:3; 9).

Due to his persecution, Christians fled Jerusalem and took the good news of Jesus’ offer of salvation throughout Judea, Samaria, and beyond (Acts 8:4–40). Refugees from Cyprus and Cyrene traveled north to Syrian Antioch, planting a church with a great number of Gentiles. When the leaders in Jerusalem heard, they sent Barnabas, who was from Cyprus, to investigate. He found a healthy young church that needed training. He sought out Saul, who had been tucked away in nearby Tarsus, to help (Acts 11:19–26).

It appears that church in Syrian Antioch had been left relatively unattended by Jerusalem since then. Recently, however, a group of Jewish Christians, desperately clinging to their old identity as Pharisees, had gone to Antioch and told the Gentiles they must be circumcised in order to be saved. Saul—now going by the name Paul—and Barnabas traveled to Jerusalem with their concerns. The apostles and elders in Jerusalem disavowed the message of the Pharisees and sent Judas Barsabbas and Silas, along with a letter, to reassure the Antiochenes. They are doing nothing wrong. They are, indeed, welcome members of the church (Acts 15:1–31).

The New Testament mentions prophets in the church several times but rarely explains what it is they prophesy outside of general truths or events during the end times. Agabus predicted a famine (Acts 11:28) and Paul’s arrest (Acts 21:10–11), but other messages delivered to specific churches are somewhat rare. So, we don’t know what it is Judas and Silas tell the Antiochenes. It is interesting to note, however, that with Jerusalem, Alexandria, Rome, and later Constantinople, Syrian Antioch becomes one of the most important cities in the early church’s development of theology.

Verse 33. And after they had spent some time, they were sent off in peace by the brothers to those who had sent them.

The work of the messengers from the church in Jerusalem is complete. They have delivered the letter which affirms Gentiles do not have to convert to Judaism. That is, no one needs to be circumcised and follow the Mosaic law to receive salvation from the Messiah. They have found fellowship with this Jewish-Gentile church, encouraging and strengthening them through their own gifts of prophecy (Acts 15:22–32). Now, the elders from the church in Syrian Antioch send them back to Jerusalem.

There is some confusion about who came from Jerusalem and who stayed. Only Judas Barsabbas and Silas are identified as representatives from Jerusalem (Acts 15:22), and more than one person returns to Jerusalem. Soon after, however, Silas leaves with Paul to take the letter to the other churches in Syria as well as the church plants in Galatia (Acts 15:40).

Acts 15:34 in the King James Version reads, “Notwithstanding it pleased Silas to abide there still.” But the verse is not found in the earlier, more accurate sources. For this reason, the words are not included in versions such as the English Standard Version or the New American Standard Bible. Likely, Judas and Silas had assistants who returned to Jerusalem with Judas.

Regardless, the extended presence of the messengers serves its purpose. The church in Syrian Antioch is relieved to find their salvation is affirmed by the original apostles and they are encouraged by their renewed relations with the elders in Jerusalem. Their church remains a vitally important part of the early church and the development of theology in the following centuries.

Verse 34. Notwithstanding it pleased Silas to abide there still. KJV

A footnote in the English Standard Version gives this: “Some manuscripts insert verse 34: ‘But it seemed good to Silas to remain there.” The King James Version includes the verse; it reads, “Notwithstanding it pleased Silas to abide there still.” Judas Barsabbas and Silas traveled from Jerusalem to deliver a letter to Syrian Antioch. Acts 15:33 says, “they” returned to Jerusalem. But “after some days” (Acts 15:36), Silas leaves with Paul to take the letter to the churches in Syria and up into Galatia (Acts 15:41—16:1). It’s likely Judas and Silas had traveled with assistants who accompany Judas back to Jerusalem and Silas stays. However, the words of this verse are not found in the oldest, more accurate copies of Bible manuscripts. Most likely, a scribe added a footnote for clarity, and it was accidentally incorporated into the text itself.

Such additions do not affect the inerrancy of the Bible. Only the original manuscripts are inspired by the Holy Spirit. Copies do contain some additions and occasional spelling errors. None of these alterations affect the story of the Bible or the theology expressed through the text. The Bible is sufficient for faith and service. There are deviant scriptures in the world—those deliberately altered for theological bias, such as the New World Translation—but we are free to choose from the many different translations of the Christian Bible.

In fact, it’s a good idea to compare two or more translations when a passage is particularly confusing. There’s a reason this ministry, for example, offers multiple translations as part of our contextual approach to Scripture.

Verse 35. But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also.

Many years before, in response to Paul’s persecution against the church, Jewish Jesus-followers from Cyprus and Cyrene fled Jerusalem. They traveled 300 miles north to Syrian Antioch. They were the first to spread the offer of salvation through Jesus to not just Jews but to a significant number of Gentiles. In response, the church in Jerusalem sent Barnabas to determine if their faith was legitimate. Barnabas found a community of new believers hungry for spiritual training. He sent for Paul, who had since come to faith in Christ, to help him disciple the young church (Acts 11:19–26).

Paul and Barnabas have spent significant time sharing the gospel and bringing Jews and Gentiles together as one people under Christ (Acts 13—14). A recent attack by Jewish believers from the sect of the Pharisees threatened that unity, but the apostles and elders from the church in Jerusalem have again affirmed their attachment (Acts 15:1–33).

Syrian Antioch was one of five different cities named “Antioch” and the third largest city in the Roman Empire. Only twenty miles from the coast of the Mediterranean Sea, it was a trade hub between Mesopotamia, Egypt, and Europe. It was here that Jesus-followers were first called “Christians,” likely in a derogatory attack that the believers turned into a mark of honor (Acts 11:26). In the ensuing centuries, scholars and theologians from Syrian Antioch were active in illuminating biblical theological truths that we still hold today.

Verse 36. And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.”

Paul and Barnabas have settled once again into life in Syrian Antioch, even heading off a spiritual attack that would have divided the Gentile and Jewish Jesus-followers (Acts 15:1–21). Now, they decide to travel through the churches they planted on their first missionary journey, including Cyprus (Acts 13:4–12), Pisidian Antioch (Acts 13:13–52), Iconium (Acts 14:1–7), Lystra (Acts 14:8–23), and Perga (Acts 14:25).

Part of the reason for their return is the attack they witnessed in Antioch. A group of Jewish Christian Pharisees had come from Judea and insisted Gentiles be circumcised and follow the Mosaic law (Acts 15:1). They framed the issue as if Gentiles needed to convert to Judaism before they could follow the Jewish Messiah. However, their real motivation was selfish. They wanted to worship Jesus in church while still maintaining their respected standing in the non-Christian Jewish community (Matthew 23:5–7; Galatians 6:12). They wanted all the benefits of Jesus’ grace without the persecution He had promised to anyone who followed Him (John 15:18–20).

When questioned, the leadership of the church in Jerusalem confirmed that the Pharisees were wrong. Circumcision wasn’t required for salvation and wouldn’t be imposed on the Gentiles. Even the Jews couldn’t follow the Mosaic law (Galatians 6:13; Acts 15:10)—if they could, Jesus wouldn’t have had to sacrifice Himself on the cross. But the apostles and elders in Jerusalem did require the Gentiles to be sexually pure and make minor changes to their eating habits—not for salvation, but so the Jewish Christians would feel freer to eat with them and live life together. The church in Jerusalem wrote these things in a letter (Acts 15:22–29), and Paul intends to share the letter with the churches he and Barnabas planted (Acts 16:4).

Paul will travel to Syria and Cilicia (Acts 15:41), Derbe and Lystra (Acts 16:1), Phrygia and Galatia (Acts 16:6), Macedonia, Greece, and Asia (Acts 16:9–18:21), but he will not go with Barnabas. Barnabas wants to give John Mark another chance after he abandoned the pair in Perga (Acts 13:13). Paul doesn’t trust Mark. After a “sharp disagreement,” Barnabas takes Mark to Cyprus, and Paul strikes up a new partnership with Silas (Acts 15:39–40).

Context Summary
Acts 15:36–41 marks a significant shift in Paul’s ministry. Ever since Barnabas sought him out to help build the church in Syrian Antioch (Acts 11:19–26), the two have seemed inseparable. They established a church that will influence Christian theology for centuries. Their ministry extends beyond Syria and up into central modern-day Asia Minor. And they protected their church from legalists with harmful expectations of the Gentile Jesus-followers (Acts 15:1–35). Now, they go their separate ways. Paul will take Silas on his next missionary journey while Barnabas will take John Mark. Barnabas is not mentioned again in the book of Acts.

Verse 37. Now Barnabas wanted to take with them John called Mark.

Paul has proposed a second missionary trip with Barnabas to revisit the churches they planted in central modern-day Asia Minor. In that first trip, they started with Barnabas’ young cousin, John Mark. Mark, however, left them in Perga, near the beginning of their trip (Acts 13:13). We aren’t told why Mark left. He was deeply involved in the church in Jerusalem, as his mother owned the house where some of the leaders met (Acts 12:12); some scholars think she hosted the Last Supper (Mark 14:14–15). Mark also wrote the gospel that bears his name, probably on behalf of Peter.

It shouldn’t be a surprise that Barnabas would want to give Mark a second chance. His real name was Joseph, but the apostles gave him the nickname “Barnabas” which means “son of encouragement” (Acts 4:36). When Paul, the persecutor of the church, returned to Jerusalem after coming to faith in Jesus, the disciples refused to see him. Only Barnabas was willing to risk his life and meet to determine if Paul had really changed (Acts 9:26–27). And when the church in Jerusalem heard that Jewish Christians from Cyprus and Cyrene had shared Jesus’ offer of forgiveness to Gentiles in Syrian Antioch, they sent Barnabas to see if their faith was sound. Barnabas found a thriving new church in need of teaching and leadership. He made the bold move of finding Paul in nearby Tarsus and inviting him to help disciple the new believers (Acts 11:19–26).

The disagreement may have involved a measure of hurt feelings. This is unfortunate, but God can redeem any situation. Paul brings Silas, also a Roman citizen, into what will prove to be a difficult trip. And Barnabas provides Mark with a chance for redemption. Later, in his letters, Paul will speak fondly of the young man he once rejected (Colossians 4:10; Philemon 1:24; 2 Timothy 4:11). Many commentors note that both sides of this debate had merit, so the end solution was likely the best possible approach.

Verse 38. But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work.

Paul and Barnabas are planning a second missionary voyage. In the first, they sailed east to the island of Cyprus, then north to Pamphylia on the south-central coast of modern-day Asia Minor. From there, they moved north and planted several churches in the region of Galatia. After back-tracking to encourage the new churches, they sailed home to Syrian Antioch (Acts 13—14).

When they set out, Barnabas’ young cousin John Mark went with them. Mark was from Jerusalem; his mother, Mary, owned the house where Peter fled when the angel released him from prison (Acts 12:12). Some think Mary also hosted Jesus’ Last Supper (Mark 14:14–15). Mark wrote the gospel bearing his name, likely recording the accounts of Peter. And some think he is the young man who ran away naked when Jesus was arrested (Mark 14:51–52).

But something happened when Paul, Barnabas, and Mark left Cyprus. When they reached the mainland, Mark abandoned them and returned home (Acts 13:4). His actions were so abrupt and unexplained that scholars speculate he was motivated by something more than simple homesickness.

Now, Barnabas wants to give him a second chance. Paul disagrees. Barnabas refuses to back down. When the disciples refused to meet with Paul in Jerusalem, it was Barnabas who risked his life to see if the persecutor of the church had truly found faith in Jesus (Acts 9:26–27). Naturally, Barnabas would want to do the same for his cousin.

The truth is, Paul doesn’t need Barnabas anymore. Barnabas apparently gave Paul an air of legitimacy in the Jerusalem council—see the “Barnabas and Paul” of Acts 15:12 and 25. But Paul had already taken the lead in evangelizing outside Judea—note the “Paul and his companions” of Acts 13:13 and “Paul and Barnabas” of Acts 13:43, 46, 50; 15:2. Paul is also seen as the primary spokesperson during their trip (Acts 14:12). Paul doesn’t need any more encouragement or mentoring, but John Mark does.

Paul does need a tough partner who can withstand physical and spiritual persecution. Another Roman citizen would be a plus. That’s what he finds in Silas (Acts 16:37). Silas will be with Paul in the prison in Philippi (Acts 16:19–34) and he’ll remain with Timothy in Berea when Paul has to leave (Acts 17:14; 18:5).

In the Christian life, God sometimes brings people into our lives for a defined period. Despite Paul and Barnabas’ “sharp disagreement” (Acts 15:39), God planned for them to separate and go their own ways. Not every disagreement is a failure in our spiritual lives, Christians will not always be called to work in the exact same way as other believers. In such moments, we should sense the Holy Spirit calling two people in two different directions—if the paths are both spiritually valid, such things are not wrong.

The decision they make (Acts 15:39), in fact, seems to be the best possible response to the differing needs of Paul and Barnabas. Neither is condemning or interfering with the other. They simply resolve that it’s time for each to pursue God’s separate will for their ministries.

Verse 39. And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus,

Because we are limited, and fallible, it can be difficult to sense when God has a significant change for our lives or ministry. He may allow our circumstances to change or move a close friend in another direction. If we’re not paying attention, we can feel betrayed. We might struggle to adapt and react to a tragedy, not realizing God is just moving us on.

Paul and Barnabas seem to have experienced some hurt feelings as they planned their second missionary journey. The Greek term translated as “sharp disagreement” here is paroxysmos. Modern English uses derivatives of this term to define sudden, intense experiences such as seizures or a sneeze. The same root word depicts Paul’s response to the many idols of Athens (Acts 17:16). But it also is used in Hebrews 10:24, speaking of believers inspiring one another to do good. The disagreement here is intense, deep-seated, and emotional.

Barnabas wants to take his cousin John Mark. Paul doesn’t. Paul still stings from their first trip when Mark abandoned them on the coast of Pamphylia (Acts 13:13). Apparently, Mark has done nothing since to make Paul think he is any more dependable. Barnabas, known for his encouraging spirit (Acts 4:36) and willingness to give second chances (Acts 9:27), passionately disagrees. There’s merit on both sides of the argument. Paul and Barnabas argue and split up, not seeing a way to continue travelling together.

It’s important to note that neither man condemns the other, nor attempts to interfere with their work. Their decision to pursue God’s will, separately, does not mean they discourage the other from doing the same. In truth, this is probably the best possible choice, and what God had intended in the first place. Scripture is not clear about whether the two men recognize God is sending them on different paths. However, it’s likely both come to understand this later. Paul takes Silas, a fellow Roman citizen, and travels through Syria, up into Galatia, across into Macedonia, and down into Greece. Although Paul had survived being stoned on his first trip (Acts 14:19), Barnabas seems to have avoided physical attack. Silas will be imprisoned and beaten with Paul in Philippi (Acts 16:19–40). It may be that such treatment is too much for Barnabas or Mark at this time.

Meanwhile, Barnabas will take Mark to the island of Cyprus, where Barnabas is from. Whatever encouragement Barnabas has for his cousin works. Paul will later write fondly of Mark, telling Philemon he is a “fellow worker” (Philemon 1:24) and Timothy that he is “useful” (2 Timothy 4:11). From Paul, that is high praise.

Verse 40. but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord.

The partnership of Paul and Barnabas has come to an end. Paul no longer needs the “son of encouragement” (Acts 4:36) to mentor him in teaching and evangelism. Barnabas’ talents are of more use for his cousin John Mark who must grow in faith and courage before he can travel with Paul again (Philemon 1:24; 2 Timothy 4:11). Both sides of the disagreement between Paul and Barnabas have merit, and the best possible solution is for them to pursue God’s will separately.

For this missionary voyage, Paul needs a fellow Roman citizen who can handle the dangers of the road and physical assault (Acts 16:19–40), and still step into a leadership position when needed (Acts 17:14; 18:5). Silas, sometimes called Silvanus, will go on to co-author Paul’s letters to the church in Thessalonica (1 Thessalonians 1:1; 2 Thessalonians 1:1) and, some say, help Peter with his Greek (1 Peter 5:12).

As the elders of the church in Syrian Antioch once dedicated Paul and Barnabas (Acts 13:2–3), they now send Paul and Silas off. The pair will travel through the province of Syria and then overland into Galatia where they will meet Timothy (Acts 15:41—16:5). The group will head farther west, across the sea into Macedonia and down into Greece (Acts 16:6—18:23). As disappointed as Paul and Barnabas may have felt in the short term, God has bigger plans for both.

Verse 41. And he went through Syria and Cilicia, strengthening the churches.

Paul is on the road again. The church in Jerusalem has given him a letter explaining Gentiles do not need to follow the Mosaic law but should make some concessions to strengthen their unity with Jews in their churches (Acts 15:22–35). Barnabas and Mark will take the letter to Cyprus (Acts 13:4–12; 15:39). Paul and Silas will take the letter to churches that Paul and Barnabas planted in Modern-day Asia Minor: Pisidian Antioch, Iconium, and Lystra (Acts 13:13—14:23; 16:1–5).

Paul and Silas start by sharing the letter with the churches in the province of Syria outside of Antioch. This includes the district of Cilicia on the far east of the southern shore of modern-day Asia Minor; likely, they also visit Tarsus, Paul’s hometown. From there, instead of sailing to Pamphylia, they trek over the steep pass to the province of Galatia.

While in Lystra, Paul will meet the son of his heart: Timothy. Although the apostles and elders in Jerusalem have made it clear that Gentile Christians do not need to be circumcised, Timothy’s mother is Jewish. To ensure the young man avoids any trouble with Jews who would show him disrespect (1 Timothy 4:12), Paul circumcises him, then brings him along (Acts 16:1–3). From there, they will go on through Galatia (Acts 16:6), across to Macedonia, down into Greece, and back to Asia, the province on the western shore of Asia Minor (Acts 16:6—18:21).

End of Chapter 15.

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