The increasing number of Gentiles who were becoming Christians raised a problem within the church. What was the relationship of the church to Judaism? Some Christians, especially the more conservative Jewish believers, argued that Christianity was a party within Judaism, the party of true believers. They assumed that Gentile Christians, therefore, needed to become Jewish proselytes, which involved being circumcised and obeying the Mosaic Law. (Constable, 309)
Other Christians, the more broad-minded Jewish believers and the Gentile converts, saw no need for these restrictions. They viewed the church not as a party within Judaism, but as a distinct group—separate from Judaism—that incorporated both believing Jews and believing Gentiles. (Constable, 309)
Therefore not a few students of Acts believe that chapter 15 is the most crucial chapter in the entire book. [E.g., H. Conzelmann, Acts of the Apostles, p. 121; and Witherington, p. 439.] It is both structurally and theologically central to Acts. [Marshall, The Acts …, p. 242.] (Constable, 309)
There is still much debate over the Mosaic Law and its place in the Church. That is why it is important to understand just how much importance Luke placed on the Jerusalem Council in this chapter. Bruce said he attached “the highest importance” to this event. He placed much-to-do on this event as Paul and Cornelius’ conversions. This is one of the key events in all of the New Testament regarding the Law. (Bruce, 282)
This was no small meeting. Some charged that the Law obedience was necessary for salvation! No small matter of theology.
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.” 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. 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. 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. 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.”
The rapid progress of Gentile evangelization in Antioch and father afield presented the more conservative Jewish believers with a serious problem. The apostles had acquiesced in Peter’s action in the house of Con because it was attended by such evident marks of divine approval: hut now new situation confronted them. Before long there would be more Gentile Christians than Jewish Christians in the world. Many Jewish Christians no doubt feared that the influx of so many converts from paganism would bring about a weakening of the church’s moral standards, and the evidence of Paul’s letters shows that their misgivings were not unfounded. (Bruce, 286)
Paul and Barnabas were fully satisfied that God did not design to bring the converted Gentiles under the yoke of circumcision: they knew that Jesus Christ was the end of the law for righteousness (justification) to every one that believed, and therefore they opposed the Judaizing teachers. This was one of the first controversies in the Christian Church; but, though the difference of sentiment was considerable, it led to no breach of Christian charity nor fellowship among themselves. (Clarke)
For the most part the heretics of the present day are a clique of literary men, adepts at the pen, but quite unable to speak. It may be that their failure in this direction sours them, and sets them upon opposing the gospel ministry. At any rate they are a set of theorizers who know nothing of practical service for the Lord, and so they make up all manner of nonsense according to their own fancies. They sit in their studies and do nothing, and then criticize those who are doing hard service and are successful in it. They are so busy with nibbing their quills and polishing their periods, that they care nothing about saving souls; and they are so intent upon making discoveries which shall manifest their own gigantic intellects that they cannot soil their hands with practical work among the poor and ignorant. (Spurgeon)
It was not enough to indulge in dissension and questioning at Antioch: the whole issue had to be debated and decided at the highest level. Otherwise, there was grave danger of a complete cleavage between the churches of Jerusalem and Judaea on the one hand and the church of Antioch and her daughter-churches on the other. The church of Antioch therefore sent Paul, Barnabas, and a number of other responsible members to discuss the question with the leaders of the church of Jerusalem. (Bruce, 287)
[v.3] As the churches of Samaria and Phoenicia were themselves the fruit of Hellenistic mission which followed the death of Stephen, they would have naturally rejoice at the news, without being troubled by the misgivings which were felt by so many of the believers in Jerusalem. (Bruce, 288)
Jerusalem church who were associated with the Pharisaic party. Pharise as believers in the doctrine of the resurrection, could become Christ without relinquishing their distinctive beliefs: to what they already believed they could add the belief that Jesus had been raised from the dead and w thus divinely proclaimed to be Lord and Messiah. But if their Christianity did not amount to more than this, they remained legalists at heart-unlike their illustrious fellow-Pharisee Paul, whose whole outlook was totally oriented by his Damascus-road experience: not only was Jesus revealed him as the risen Lord but he was called to preach a law-free gospel in his name. (Bruce, 288)
6 The apostles and the elders were gathered together to consider this matter. 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. 8 And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us, 9 and he made no distinction between us and them, having cleansed their hearts by faith. 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? 11 But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”
Though the apostles and elders were under the inspiration of the Almighty, and could by this inspiration have immediately determined the question, yet it was highly necessary that the objecting party should be permitted to come forward and allege their reasons for the doctrines they preached, and that these reasons should be fairly met by argument … . (Clarke)
Giving them the Holy Spirit, though uncircumcised, just as he had given it to us who were circumcised: an evident proof that, in the judgment of God, circumcision was no preparation to receive the Gospel of Christ. And as the purification of the heart by the Holy Spirit was the grand object of the religion of God, and that alone by which the soul could be prepared for a blessed immortality, and the Gentiles had received that without circumcision, consequently, the shadow could not be considered of any worth, now the substance was communicated. (Clarke)
There is a curious story in Midrash Shochar, told in Yalkut Simeoni, part i. fol. 229, where Korah is represented as showing the oppressive nature of the law, and avarice of its priests, in justification of his rebellion. “There was,” said he, “a widow in our neighbourbood who had two orphan children: she had one field and, when she began to plough it, one came and said, Thou shalt not plough with an ox and an ass together. when she went to sow it, he said, Thou shalt not sow thy field with divers seeds. When she began to reap, and to gather the sheaves together, he said, Leave a handful and the corners of the field for the poor. When she prepared to thresh it, be said, Give me the wave-offering, and the first and second tithes. She did as she was commanded, and then went and sold her field, and bought two ewes, that she might clothe herself and family with the wool, and get profit by the lambs. When they brought forth their lambs, Aaron came and said, Give me the firstlings, for the holy blessed God hath said, All the first born, whatsoever openeth the womb, shall be thine. She yielded to his demands, and gave him two lambs. When shearing time came, he said, Give me the first fruits of the wool. When the widow had done this, she said, I cannot stand before this man I will kill my sheep and eat them. When she had killed the sheep, Aaron came and said, Give me the shoulder, and the jaws, and the ventricle. The widow said, Though I have killed my sheep, I am not delivered from this man; I therefore consecrate the whole to God. Then Aaron said, ALL belongs to me, for the holy blessed God hath said, Every thing that is consecrated in Israel shall be his, i.e. the priest’s. He therefore took the whole carcasses, and marched off, leaving the widow and her orphan daughters over whelmed with affliction.” This is a terrible picture of the requisitions of the Mosaic ritual; and, though exaggerated, it contains so many true features that it may well be said, This is a yoke which neither we nor our fathers were able to bear. See Schoettgen. In the same vexatious way may the tithes of the national Church in this country be exacted, and in this very way is the exaction frequently exercised. It is high time that these abuses should be corrected. (In Clarke)
Not all Jews thought of the law as an intolerable burden. Some thought that God had honored Israel by giving them so many commands 43 The author of Ps. 119 found them his delight; Philo declared that they were "not too numerous or too heavy for the strength of those who are ments. able to make use of them."44 But Peter spoke as a representative of the rank and file of Galilaean Jews. He knew enough to refuse nonkosher food and not to fraternize with Gentiles (10:14, 28), but he and people like him could not be expected to know or practise all the details of legal tradition. By contrast with those “heavy burdens, hard to bear” (Matt. 23:4), he and his associates had learned to rejoice in their Master’s easy yoke (Matt. 11:29-30). (Bruce, 291)
Those who had been of the sect of the Pharisees brought a good share of Pharisaic tendencies with them into the church, and these were dangerous to the young kingdom of Christ. I scarcely know whether legal principles were not able to do more mischief inside the church by perverting pure doctrine than they could do outside the church by exciting persecution. One can hardly imagine how the gospel could have escaped being overlaid and smothered by Judaism, like a babe by its mother, had it not been for the preserving grace of God, and the indwelling Spirit within the church of God. (Spurgeon)
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. 13 After they finished speaking, James replied, “Brothers, listen to me. 14 Simeon has related how God first visited the Gentiles, to take from them a people for his name. 15 And with this the words of the prophets agree, just as it is written,
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,
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 18 known from of old.’
Our passage begins in the middle of the conference. Peter has, with characteristic vehemence, dwelt upon the divine attestation of the genuine equality of the uncircumcised converts with the Jewish, given by their possession of the same divine Spirit, and has flung fiery questions at the Judaisers, which silenced them. Then, after the impressive hush following his eager words, Barnabas and Paul tell their story once more, and clinch the nail driven by Peter by asserting that God had already by ‘signs and wonders’ given His sanction to the admission of Gentiles without circumcision. Characteristically, in Jerusalem Barnabas is restored to his place above Paul, and is named first as speaking first, and regarded by the Jerusalem Church as the superior of the missionary pair. (MacLaren)
Dispensationally, this is the most important passage in the N.T. It gives the divine purpose for this age, and for the beginning of the next. (Scofield)
This is what MacLaren called, THE CHARTER OF GENTILE LIBERTY.
The eyes of all now turned to James, the brother of the Lord, a man who enjoyed widespread respect and confidence.52 If the elders of the Jerusalem church were organized as a kind of Nazarene Sanhedrin, James was their president, primus inter pares. The church’s readiness ti recognize his leadership was due more to his personal character and record than to his blood relationship to the Lord. (There were other brothers, but they were shadowy figures compared with James.) When he said 'Listen to me,'53 they listened. (Bruce, 292)
[James] was evidently president of the council, and is generally called bishop of Jerusalem. The rest either argued on the subject, or gave their opinion; James alone pronounced the definitive sentence. Had Peter been prince and head of the apostles, and of the Church, he would have appeared here in the character of judge, not of mere counsellor or disputant. (Clarke)
It is remarkable that James does not give [Peter] even the title which he received from our Lord at the time in which he is supposed to have been made head of the Church, and vicar of Christ upon earth; so that, it is evident, James did not understand our Lord as giving Peter any such pre-eminence; and, therefore, he does not even call him Peter, but simply Simeon. It is truly surprising that such a vast number of important pretensions should rest on such slight foundations! If tradition, no matter how interrupted or precarious, did not lend its support, feeble as that necessarily must be, the cause tried by plain Scripture would fall to the ground. (Clarke)
Peter now disappears from the narrative of Acts;45 so far as Luke is concerned, says Martin Hengal, 'the legitimization of the mission to the Gentiles is virtually Peter’s last work.'46 (Bruce, 291)
19 Therefore my judgment is that we should not trouble those of the Gentiles who turn to God, 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. 21 For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”
There remained, however, a practical problem. In most cities Gentile believers had to live alongside Jewish believers, who had been brought up to observe the levitical food restrictions and to avoid contact with Gentiles as far as possible. If there was to be free association between these two groups, certain guidelines must be laid down, especially with regard to able fellowship. Members of the church of Jerusalem might have little experience of this social problem at home, but it disturbed them to hear of is Christians elsewhere who associated with Gentile Christians in a sally relaxed manner, as though the time-honored food restrictions were no longer valid. Peter’s initial breach with convention in entering the house of Cornelius had been overlooked, since he acted under divine compulsion; but his sitting at table with Gentile Christians in Antioch caused grave scandal in Jerusalem. Readers of the New Testament today are familiar with Paul’s tally emancipated attitude in such matters, and may be tempted to suppose that it was generally shared; in fact, Paul was probably quite exceptional in this regard (as in several others) among Jewish believers. (Bruce 295)
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, 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. 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, 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, 26 men who have risked their lives for the name of our Lord Jesus Christ. 27 We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. 28 For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements: 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.”
Paul and Barnabas were to return: they could have witnessed to the Church at Antioch what was done at the council at Jerusalem; but as it was possible that their testimony might be suspected, from the part they had already taken in this question at Antioch, it was necessary that a deputation from the council should accompany them. Accordingly Judas and Silas are sent to corroborate by their oral testimony what was contained in the letters sent from the council. (Clarke)
“When one considers the situation of the Jerusalem church in A.D. 49, the decision reached by the Jerusalem Christians must be considered one of the boldest and most magnanimous in the annals of church history. While still attempting to minister exclusively to the nation, the council refused to impede the progress of that other branch of the Christian mission whose every success meant further difficulty for them from within their own nation.” [Longenecker, p. p. 450.] (Constable, 320)
“It is interesting to note the process the council followed in resolving this conflict. First, the problem was clearly stated: Each side was presented in a debate. Second, the facts were presented by those who were acquainted with them. Third, the counsel was given by a person who was trusted for his objectivity and wisdom. Fourth, unanimity was sought in the decision. Fifth, the attitude of preserving the unity of the Spirit remained utmost on the council’s mind. This same formula would be helpful in resolving conflicts found within the church today.” [The Nelson …, p. 1848.] (Constable, 321)
For it seemed good to the Holy Ghost, and to us — The whole council had met under his direction; had consulted under his influence; and gave forth their decree from his especial inspiration. (Clarke)
“It should be noted that the letter traced the unanimity of the decision to the action of the Holy Spirit (15:28), even though the Spirit was not mentioned previously as intervening in the proceedings. This is the way in which the Spirit usually works in the church. There need not be miraculous displays to indicate his direction. Spirit-filled people can detect his presence through the harmony which prevails when men are responsive to his will.” [Kent, p. 128.] (Constable, 321)
30 So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter. 31 And when they had read it, they rejoiced because of its encouragement. 32 And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words. 33 And after they had spent some time, they were sent off in peace by the brothers to those who had sent them. 35 But Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord, with many others also.
The decision reached at the Jerusalem Council was very important. Even though false teachers continued to propagate the view that Gentiles had to undergo the rites of proselytes to Judaism before they could enter the church, this view was now officially unacceptable. The apostles had greatly strengthened the case for salvation by faith alone. Again, the trip that Paul and Barnabas made, from Antioch to Jerusalem and back, consisted of about 560 ground miles (cf. 11:30—12:25; Gal. 2:1-10). (Constable, 322)
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.” 37 Now Barnabas wanted to take with them John called Mark. 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. 39 And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, 40 but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord. 41 And he went through Syria and Cilicia, strengthening the churches.
Paul later wrote with respectful admiration of both Barnabas (1 Cor. 9:6) and John Mark (Col. 4:10; Phile. 24; 2 Tim. 4:11). Their decision to go in separate directions certainly resulted in greater gospel expansion, since more people became involved as fellow missionaries, and they covered more area in less time. Some Christians erroneously feel that any disagreement between believers is sinful, but there is no indication in the text that this difference of opinion was sinful. (Constable, 323)
Many of God’s servants would have dropped out of ministry had it not been for a gracious Barnabas who was willing to give us another chance after we failed. (Constable, 323)
At this point Acts takes on a more distinctively Gentile atmosphere, in contrast to the Jewish flavor of the preceding chapters. Paul, the apostle to the Gentiles, now becomes the official leader of the mission, having previously served under Barnabas (chs. 13—14) and having received official approval to evangelize Gentiles (ch. 15). (Constable, 323)
Bruce, F. F. The Book of Acts: The New International Commentary on the New Testament, ed. Gordon D. Fee, Grand Rapids: William B. Eerdmanns Publishing Company, 1988.
Calvin, John. Institutes of Christian Religion. 1509-1564, translated by Henry Beveridge, 2008 ed., IV, 6, 7.
Clarke, Adam. “Commentary on Acts 15.” “The Adam Clarke Commentary,” 1832, https://www.studylight.org/commentaries/eng/acc/acts-15.html.
Constable, Thomas. "Notes on Acts.” 2021 ed., https://planobiblechapel.org/tcon/notes/pdf/acts.pdf
MacLaren, Alexander. “Commentary on Acts 15.” MacLaren’s Expositions of Holy Scripture, https://www.studylight.org/commentaries/eng/mac/acts-15.html.
Scofield, C. I. “Scofield Reference Notes on Acts 15.” “Scofield Reference Notes (1917 Edition),” https://www.studylight.org/commentaries/eng/srn/acts-15.html.
Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.
Spurgeon, Charles H. “Faith Purifying the Heart.” Metropolitan Tabernacle Pulpit Volume 23, April 15, 1877.