Acts 15.1-35

Jerusalem council (15.1-35; Gal 2.1-10)

The Day of Pentecost changed everything. Suddenly, believing Jews and Gentiles were united in Christ, both entering equally into the spiritual benefits of the New Covenant, such as regeneration (Jer 32.39, 40; Titus 3.5), the remission of sins (Jer 31.34; 33.8; Ezek 36.25; Eph 1.7; 4.32; Col 1.14), and the reception of the Holy Spirit (Isa 59.21; Jer 31.33 ; Ezek 36.26, 27; 1 Cor 6.19). It was a tremendous jolt to the exclusive Jewish mindset; and ‘there was no small danger lest the new community should be rent asunder almost at its beginning’[i]. How could Jewish Christians now associate themselves with believing Gentiles, who did not adhere to the Law of Moses, and whom they had despised as unclean?

Things came to a head when false Judean teachers, who seem to have claimed the approval of the Jerusalem-based apostles, taught at Antioch, ‘except ye be circumcised after the manner of Moses, ye cannot be saved’ (v1). Paul explained later, they were ‘false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage’ (Gal 2.4). Having been smuggled in by Satan, they attacked the very foundation of the Gospel which offers free salvation through faith in Christ alone. Their demand for Gentile converts to ‘be circumcised, and keep the law’ troubled the Gentile Christians, ‘subverting their souls’ (v24). ‘Subverting’ translates the Greek word anaskeuazō, meaning ‘an entire removal of goods and chattels either by the owners or by a plundering enemy’[ii]. It was a deliberate attempt to rob them of their freshly found Christian joy and liberty, and to split the newly formed Church.

Concerned that his Gospel preaching among the Gentiles would be negated (Gal 2.2), Paul, with Barnabas, had ‘no small dissension and disputation with them’ (v2). Paul wrote to the Galatians, ‘we did not yield in subjection to them for even an hour, so that the truth of the gospel might remain with you’ (Gal 2.5, NASB). With Paul receiving divine ‘revelation’ about the importance of settling the issue (Gal 2.2) and the Antioch church wanting a definitive answer, it was ‘determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question’ (15.2).

Accompanied by Barnabas and other Antioch brethren, including Titus, this was the third recorded time Paul travelled to Jerusalem after his conversion (Gal 2.1). Never wasting a moment, as ‘they passed through Phenice and Samaria, [they declared] the conversion of the Gentiles: and they caused great joy unto all the brethren’ (v3; cf. Pr 25.25). At Jerusalem, there seems to have been a series of meetings, as follows.

First meeting (Gal 2.1-10)

Realising the seriousness of the situation, Paul wisely arranged a private meeting with the apostles, ‘James, Cephas and John’, to whom he ‘communicated … that gospel which [he preached] among the Gentiles’ (Gal 2.2, 9). While the steadfastness of these apostles had given pillar-like stability to the Jerusalem church, Paul was unfazed by their ‘reputation’ (Gal 2.2, 6, 9). Nevertheless, he needed their approval. During this discussion, they decided that Titus (a Gentile believer) did not require circumcision (Gal 2.1, 3); neither did they add anything to the Gospel which Paul preached (Gal 2.6). Rather, recognising the same power of God, which ‘wrought effectually in Peter to the apostleship of the circumcision … was mighty in [Paul] toward the Gentiles’ and perceiving ‘the grace that was given unto [Paul], they gave to [Paul] and Barnabas the right hands of fellowship; that [Paul and Barnabas] should go unto the heathen, and they unto the circumcision’ (Gal 2.7-9). Their only proviso was ‘that [Paul and Barnabas] should remember the poor’ (Gal 2.10).

Second meeting (15.4, 5)

Having secured the private support of the apostles, Paul and his companions reported to the whole Jerusalem church “all things that God had done with them” v.4. Pharisee converts insisted “it was needful to circumcise [Gentile believers], and to command them to keep the law of Moses” 15.5. This prompted a third meeting.

Third meeting (15.6-21)

The apostles and elders then ‘came together for to consider of this matter’ (v6). After ‘much disputing’ Peter arose and reminded them that God had chosen him to preach the Gospel to Cornelius and his Gentile friends (v7; Acts 10, 11). When these Gentiles believed, ‘God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto [the Jewish believers]’ (v8). Any attempt to burden such Gentile converts with the unbearably heavy yoke of God’s law, which the Jews never managed to fully keep, was putting ‘God to the test’ (v10, NASB). Peter concluded that neither Jews nor Gentiles are saved by law keeping but ‘through the grace of the Lord Jesus Christ’ (v11). These are Peter’s last recorded words in the Acts of the Apostles, and they were so persuasive that ‘all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them’ (v12).

James directed them to God’s word (vv13-21). In the OT Jehovah visited Israel, dwelt among them, and chose them to be His special people who were linked to His name (Ex 4.31; 25.8; Dt 7.6; 12.5; 14.21; Jer 13.11). James viewed the early (‘at the first’) conversion of Cornelius as a similar visitation by God, this time to Gentiles, ‘to take out of them a people for his name’ (v14). This correlated well with the Jewish scriptures. Quoting Amos 9.11, 12, James said, ‘to this agree the words of the prophets’ (v15). Amos foresaw David’s dynasty restored to its former glory, Israel vanquishing her foes and established and prosperous in her land (Amos 9.11-15). By replacing Amos’ phrase ‘in that day’ with ‘I will return’ (Amos 9.11; Acts 15.16; cf. Jer 12.15), James highlighted that this prophecy will be fulfilled completely at Messiah’s coming. The Septuagint translators altered the phrase ‘that they may possess the remnant of Edom’ (Amos 9.12) to read ‘that the residue of men might seek after the Lord’ (Acts 10.17). The Hebrew text pointed out that Israel will defeat Gentile enemies. The Greek translation showed that Gentile nations will seek Jehovah. Both are true. Hebrew and Greek texts agreed that the heathen will be ‘called by [Jehovah’s] name’ (Amos 9.12; Acts 15.17), exactly what James had said of Cornelius and his friends. Gentile conversions within the church era do not accomplish fully Amos’ prediction. But they are entirely consistent with the eternal plan of God, Who has ‘known … all his works from the beginning of the world’ (v18).

James concluded, ‘we trouble not them, which from among the Gentiles are turned to God: but that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood’ (vv19, 20). True unity requires a careful balance of give and take, without compromising truth (cf. Rom 14.3). Jewish believers would not impose Law keeping and circumcision on Gentiles; neither should Gentile Christians engage in anything associated with idolatry, which so odious to their Jewish brethren. The ‘pollutions of idols’ referred to the ‘meats offered to idols’ (vv20, 29). Since these animals were often strangled to death their corpses retained the blood which Jews were forbidden from eating (Lev 17.10, 11). Illicit sexual intercourse with temple prostitutes frequently formed an integral part of the worship of heathen deities (cf. Hosea 4.12-14). Christians must continue to ‘abstain from fornication’ (1 Thess 4.3), and avoid anything which would stumble a fellow believer or stimulate discord (1 Cor 8.1-13). James finished by assuring his Jewish hearers that the Law would never be forgotten. If any Gentile wanted to learn more about it, ‘Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day’ (v21).

Fourth meeting (15.22-29)

Under the Spirit’s direction, ‘the whole church’ agreed to write their Gentile brethren at Antioch. The letter was brief, courteous and authoritative. After a warm greeting, they firmly disassociated themselves from the false teachers, commanded the Antioch believers to abstain from everything associated with idolatry, and wished them well (vv23-29).

Conclusion (15.30-35)

For verbal confirmation, Paul and Barnabas were accompanied by two of Jerusalem’s own highly respected men: Judas and Silas (vv 22, 23, 25-28). As soon as the Antioch believers read the letter, ‘they rejoiced for the consolation’ (vv 30, 31). Judas and Silas then exhorted and confirmed the brethren, and ‘tarried there a space’ before returning to Jerusalem (vv32, 33). Afterwards, Silas seems to have returned to Antioch and joined Paul and Barnabas, ‘teaching and preaching the word of the Lord, with many others also’ (vv34, 35).

[i] Cambridge Greek Testament. The Acts of the Apostles (Cambridge: at the University Press, 1920), p. 269.

[ii] Ibid, p. 282.