Acts15

A major dispute arose concerning whether Gentile converts needed to be circumcised and keep the Law of Moses for salvation. Paul and Barnabas went to Jerusalem, where the apostles and elders convened and, guided by Peter and James, affirmed that salvation is by grace through faith, not by the Law. The council decreed that Gentiles should only abstain from idol pollutions, fornication, things strangled, and blood. Following this, Paul and Barnabas separated due to a disagreement over John Mark, embarking on different missionary paths.

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Conflict in Antioch: The Need for the Law

And certain men came down from Judæa and taught the brethren, saying, Except ye be circumcised after the custom of Moses, ye cannot be saved.

And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.

And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them.

But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to charge them to keep the law of Moses.

The Jerusalem Council Convenes

And the apostles and the elders were gathered together to consider of this matter.

And when there had been much questioning, Peter rose up, and said unto them, Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe.

And God, who knoweth the heart, bare them witness, giving them the Holy Spirit, even as he did unto us;

and he made no distinction between us and them, cleansing their hearts by faith.

Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear?

But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they.

And all the multitude kept silence; and they hearkened unto Barnabas and Paul rehearsing what signs and wonders God had wrought among the Gentiles through them.

James's Judgment and Apostolic Decree

And after they had held their peace, James answered, saying, Brethren, hearken unto me:

Symeon hath rehearsed how first God visited the Gentiles, to take out of them a people for his name.

And to this agree the words of the prophets; as it is written,

After these things I will return, And I will build again the tabernacle of David, which is fallen; And I will build again the ruins thereof, And I will set it up:

That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called,

Saith the Lord, who maketh these things known from of old.

Wherefore my judgment is, that we trouble not them that from among the Gentiles turn to God;

but that we write unto them, that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood.

For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.

The Apostolic Letter is Dispatched

Then it seemed good to the apostles and the elders, with the whole church, to choose men out of their company, and send them to Antioch with Paul and Barnabas; namely, Judas called Barsabbas, and Silas, chief men among the brethren:

and they wrote thus by them, The apostles and the elders, brethren, unto the brethren who are of the Gentiles in Antioch and Syria and Cilicia, greeting:

Forasmuch as we have heard that certain who went out from us have troubled you with words, subverting your souls; to whom we gave no commandment;

it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul,

men that have hazarded their lives for the name of our Lord Jesus Christ.

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

For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things:

that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well.

So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle.

And when they had read it, they rejoiced for the consolation.

And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them.

And after they had spent some time there, they were dismissed in peace from the brethren unto those that had sent them forth.

Not present in the manuscripts this translation follows.

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

Paul and Barnabas Separate

And after some days Paul said unto Barnabas, Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, and see how they fare.

And Barnabas was minded to take with them John also, who was called Mark.

But Paul thought not good to take with them him who withdrew from them from Pamphylia, and went not with them to the work.

And there arose a sharp contention, so that they parted asunder one from the other, and Barnabas took Mark with him, and sailed away unto Cyprus:

but Paul chose Silas, and went forth, being commended by the brethren to the grace of the Lord.

And he went through Syria and Cilicia, confirming the churches.

Study Notes for Acts 15

Verse 1

These “certain men” were Jewish Christians, likely Pharisees (v. 5), later known as Judaizers. They insisted that Gentile converts must fully convert to Judaism (circumcision and Law observance) to be saved, directly challenging salvation by faith alone.

Verse 2

The decision to appeal to the apostles and elders in Jerusalem established a pattern for resolving major theological disputes through appeal to the central apostolic authority.

Verse 3

As they traveled through Phoenicia and Samaria, Paul and Barnabas shared the good news of Gentile conversion, reinforcing the universal scope of God's plan before reaching Jerusalem.

Verse 5

The most vocal opponents of Gentile freedom were believing Pharisees. Their commitment to the Mosaic Law was sincere but conflicted with the revolutionary nature of the New Covenant in Christ.

Verse 6

This gathering, often called the Jerusalem Council, was the first major church council, addressing the fundamental question of how Gentiles could enter the church without first becoming Jews.

Verse 7

Peter’s speech is authoritative because he was the first apostle chosen by God to preach the gospel to the Gentiles (Cornelius, Acts 10).

Verse 9

This is the core theological statement of the council: God accepts the Gentiles purely by **faith**, contrasting God’s internal work of cleansing with the external requirement of circumcision and ritual purity.

Verse 10

Peter refers to the Mosaic Law as a 'yoke,' recognizing that its detailed requirements were difficult even for Jews to bear, emphasizing the freedom found in Christ’s grace.

Verse 11

This verse succinctly summarizes Peter’s conclusion: salvation is through the grace of Christ for both Jew and Gentile, establishing the theological common ground.

Verse 12

Paul and Barnabas’s account focused on empirical evidence—the miracles and wonders God performed among the uncircumcised Gentiles validated their ministry and God's acceptance of them.

Verse 13

James, the half-brother of Jesus and recognized leader of the Jerusalem church, provides the decisive verdict. His adherence to Jewish practices made his acceptance of Gentile freedom particularly powerful.

Verse 14

James confirms Peter's testimony, framing the conversion of the Gentiles as God’s deliberate act of choosing a non-Jewish 'people for his name.'

Verse 16

James quotes Amos 9:11-12 (from the Septuagint), interpreting the rebuilding of the 'tabernacle of David' as the establishment of the Christian church, encompassing both Jews and Gentiles.

Verse 19

James affirms the theological freedom of the Gentiles but proposes specific rules to maintain fellowship (koinonia) between Jewish and Gentile believers in mixed churches.

Verse 20

These four prohibitions are not requirements for salvation, but practical guidelines focused on avoiding practices deeply offensive to Jewish believers, enabling communal worship and shared meals.

Verse 21

This verse explains the necessity of the prohibitions: Jewish believers were deeply familiar with the Law through synagogue readings, and ignoring these purity laws would cause unnecessary offense and division.

Verse 22

The consensus was unanimous, involving the apostles, elders, and the whole church. Sending Judas and Silas, two reputable leaders, confirmed the authenticity of the message.

Verse 24

The letter officially distances the Jerusalem leadership from the Judaizers, labeling their unauthorized teaching as 'troubling' and 'subverting your souls.'

Verse 28

Attributing the decision to the 'Holy Ghost, and to us' asserts the divine authority behind the apostolic decree, demonstrating that the council acted under inspiration.

Verse 29

The four requirements are repeated: abstaining from idol meats, blood, things strangled (related to Jewish dietary laws), and fornication (sexual immorality, often linked to pagan rituals).

Verse 31

The 'consolation' (or encouragement) was the confirmation that salvation was truly by grace through faith, freeing them from the burden of ritual Law observance.

Verse 32

Judas and Silas, being prophets, not only delivered the letter but also provided pastoral teaching and strength (exhortation) to the new converts.

Verse 36

Paul initiates the idea of a second journey, emphasizing pastoral care ('visit our brethren') and strengthening the established churches.

Verse 38

Paul’s objection was based on John Mark’s previous desertion during the first journey (Acts 13:13). This disagreement reveals Paul’s intense focus on the reliability required for ministry.

Verse 39

The 'sharp contention' led to the separation of the two mission leaders. Though painful, this division resulted in two distinct missionary teams covering more territory.

Verse 40

Paul chose Silas, a trusted leader and prophet who had just come from Jerusalem, ensuring continuity and authority in their mission as they set out.

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Acts15

Conflict in Antioch: The Need for the Law

The Jerusalem Council Convenes

James's Judgment and Apostolic Decree

The Apostolic Letter is Dispatched

Paul and Barnabas Separate

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