Acts 15

Acts 15 deals with the Jerusalem Council, a pivotal meeting that addressed the question of whether Gentile converts to Christianity needed to follow Jewish laws, particularly circumcision. This chapter highlights the early church's struggle to define what it meant to be a Christian and how Jewish traditions fit into the new faith. The council's decisions are crucial for understanding the separation of Christianity from Judaism and the inclusive nature of the Gospel.

Acts 15:1-5 (NKJV)
1 And certain men came down from Judea and taught the brethren, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”
2 Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question.
3 So, being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles; and they caused great joy to all the brethren.
4 And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them.
5 But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”

A group from Judea insisted that Gentile believers must be circumcised according to Mosaic Law to be saved. This caused significant controversy, leading to Paul and Barnabas being sent to Jerusalem to consult with the apostles and elders. Their journey included sharing the news of Gentile conversions, which brought joy to believers en route. In Jerusalem, they presented their ministry to the church leaders, but faced opposition from some believing Pharisees, who maintained that Gentiles must adhere to the Jewish law.

Acts 15:6-11 (NKJV)
6 Now the apostles and elders came together to consider this matter.
7 And when there had been much dispute, Peter rose up and said to them: “Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe.
8 So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us,
9 and made no distinction between us and them, purifying their hearts by faith.
10 Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?
11 But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.”

During the council, after considerable debate, Peter recounted his experience with Cornelius (Acts 10), emphasizing that God had already accepted Gentiles without the need for circumcision, as evidenced by the Holy Spirit's outpouring. He argued that requiring the law as a burden neither their ancestors nor they could bear was testing God. Peter affirmed that salvation comes through grace for both Jews and Gentiles, equally.

Acts 15:12-18 (NKJV)
12 Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles.
13 And after they had become silent, James answered, saying, “Men and brethren, listen to me:
14 Simon has declared how God at the first visited the Gentiles to take out of 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 will rebuild the tabernacle of David, which has fallen down; I will rebuild its ruins, and I will set it up;
17 so that the rest of mankind may seek the Lord, even all the Gentiles who are called by My name, says the Lord who does all these things.’
18 “Known to God from eternity are all His works.

Following Peter's statement, Paul and Barnabas shared their experiences among the Gentiles, including miraculous signs, further supporting God's work beyond the Jewish community. James, leading the discussion, cited Peter's testimony and scriptures from Amos, reinforcing the prophetic foundation for including Gentiles in God's people without requiring adherence to Jewish ceremonial laws. This scriptural endorsement helped solidify the council's eventual decision.

Acts 15:19-21 (NKJV)
19 Therefore I judge that we should not trouble those from among the Gentiles who are turning to God,
20 but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood.
21 For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath.”

In these verses, James, a leading figure in the early church and traditionally considered the brother of Jesus, provides his judgment or resolution to the council regarding the controversy over requiring Gentile believers to adhere to Jewish law. His decision reflects a balanced approach aimed at fostering unity and respect among Jewish and Gentile believers:

James begins with a clear directive to not trouble the Gentiles who are turning to God. This statement is pivotal because it acknowledges the validity of the Gentile conversion and experience without the need for circumcision or full adherence to the Mosaic Law. This approach is significant because it represents a formal acknowledgment from the Jerusalem church leaders that faith in Christ is sufficient for salvation, and additional Jewish customs or laws should not be imposed as prerequisites for Gentile believers. James suggests that while the Gentiles should not be burdened with the full yoke of the Law, there are still certain practices from which they should abstain. These include:

Things polluted by idols: This refers to food sacrificed to idols, a common practice in Greco-Roman culture that would be deeply offensive to Jewish believers and could imply participation in pagan worship.

Sexual immorality: This was a widespread issue in the Gentile world and was also clearly prohibited in Jewish law. Upholding this standard would maintain moral integrity and honor the ethical teachings of Scripture.

Things strangled and from blood: These instructions relate to dietary laws that were particularly abhorrent to Jews due to the commandment against consuming blood, which was considered the life of the animal (Leviticus 17:11-14).

Reason for These Requirements: James notes that the Law of Moses has been preached in synagogues every Sabbath "throughout many generations." This ongoing presence of Jewish teaching means that Jewish communities would continue to hold these laws in high esteem. By observing these few restrictions, Gentile believers would show respect and sensitivity towards their Jewish brothers and sisters, facilitating fellowship and unity within the early church. This consideration helps prevent division and promotes harmony between believers from different backgrounds.

James’s verdict cleverly balances the liberty of the Gentile believers with a respect for Jewish customs, promoting a cohesive and inclusive Christian community. This decree was aimed at upholding the essentials of the faith while removing unnecessary barriers to Gentile inclusion, emphasizing that salvation through Jesus transcends cultural and ceremonial laws.

Acts 15:22-29 (NKJV)
22 Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren.
23 They wrote this letter by them:
The apostles, the elders, and the brethren,
To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia:
Greetings.
24 Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, “You must be circumcised and keep the law”—to whom we gave no such commandment—
25 it seemed good to us, being assembled with one accord, to send chosen men 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 will also report the same things by word of mouth.
28 For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things:
29 that you abstain from things offered to idols, from blood, from things strangled, and from sexual immorality. If you keep yourselves from these, you will do well.
Farewell.

The council's decision led to a letter being sent with Judas and Silas along with Paul and Barnabas to affirm the Gentiles in their faith and clarify the council's stance. This letter outlined the minimal requirements agreed upon, emphasizing that Gentiles were not obligated to be circumcised or follow the Mosaic Law fully. This response aimed to unify the early Christian community and reassure Gentile believers that their faith, validated by the Holy Spirit, was sufficient for salvation.

Acts 15:30-35 (NKJV)
30 So when they were sent off, they came to Antioch; and when they had gathered the multitude together, they delivered the letter.
31 When they had read it, they rejoiced over its encouragement.
32 Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words.
33 And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles.
34 However, it seemed good to Silas to remain there.
35 Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also.

Upon delivering the letter, the response in Antioch was one of great joy and relief, as the Gentile believers felt affirmed in their standing within the Christian community without the burden of additional legalistic requirements. Judas and Silas further supported the congregation with teaching and encouragement, reinforcing the unity and doctrinal clarity established by the Jerusalem Council. The commitment of these leaders to stay and teach indicates the importance of solidifying the council's teachings among the believers.

Acts 15:36-41 (NKJV)
36 Then after some days Paul said to Barnabas, “Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing.”
37 Now Barnabas was determined to take with them John called Mark.
38 But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work.
39 Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus;
40 but Paul chose Silas and departed, being commended by the brethren to the grace of God.
41 And he went through Syria and Cilicia, strengthening the churches.

Paul and Barnabas, after their work in Antioch, planned to revisit the churches they had established. However, a sharp disagreement over John Mark's participation led to their separation. Barnabas took Mark to Cyprus, while Paul, choosing Silas, continued his mission elsewhere. This division, though personal, did not hinder the gospel's spread; instead, it multiplied their efforts as they each took different paths to strengthen the existing Christian communities and further the mission. This part of Acts not only reveals human aspects of early church leaders but also illustrates how God works through diverse approaches within His mission.