Commentary of the Book of the Acts of the Apostles
By Dr. Barry L. Jenkins
Text Used: Legacy Standard Bible
Bible Study Acts 15: 1-41
Text:
The Jerusalem Council
15 Some men came down from Judea and began teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” 2 And when Paul and Barnabas had not a little dissension and debate with them, the brothers determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue. 3 Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, recounting in detail the conversion of the Gentiles, and were bringing great joy to all the brothers. 4 When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. 5 But some of the sect of the Pharisees who had believed stood up, saying, “It is necessary to circumcise them and to command them to keep the Law of Moses.”
6 Both the apostles and the elders came together to [a]look into this [b]matter. 7 And after there had been much debate, Peter stood up and said to them, “Brothers, you know that [c]in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. 8 And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; 9 and He made no distinction between us and them, cleansing their hearts by faith. 10 Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? 11 But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.”
12 And all the multitude kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles.
James Issues a Judgment
13 Now after they had stopped speaking, James answered, saying, “Brothers, listen to me. 14 Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. 15 And with this the words of the Prophets agree, just as it is written,
16
‘After these things I will return,
And I will rebuild the fallen [d]booth of David,
And I will rebuild its ruins,
And I will restore it,
17
So that the rest of [e]mankind may seek the Lord,
And all the Gentiles [f]who are called by My name,’
18
Says the [g]Lord, who [h]makes these things known from long ago.
19 Therefore I judge that we do not trouble those who are turning to God from among the Gentiles, 20 but that we write to them that they abstain from things contaminated by idols and from sexual immorality and from what is strangled and from blood. 21 For from ancient generations, Moses has those who preach him in every city, since [i]he is read in the synagogues every Sabbath.”
22 Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them—Judas called Barsabbas, and Silas, leading men among the brothers—to send to Antioch with Paul and Barnabas, 23 and they [j]sent this letter by them,
“The apostles and the brothers who are elders, to the brothers in Antioch and Syria and Cilicia who are from the Gentiles, greetings.
24 Since we have heard that some of us, to whom we gave no instruction, have gone out and disturbed you with their words, unsettling your souls,
25 it seemed good to us, having [k]come to one accord, to select men to send to you with our beloved Barnabas and Paul,
26 men who have [l]risked their lives for the name of our Lord Jesus Christ.
27 Therefore we have sent Judas and Silas, and they themselves will 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 essentials:
29 that you abstain from things sacrificed to idols and from blood and from things strangled and from sexual immorality, from which if you keep yourselves, you will do well. Farewell.”
30 So when they were sent away, they went down to Antioch; and having gathered the [m]congregation together, they delivered the letter. 31 And when they had read it, they rejoiced because of its [n]encouragement. 32 And both Judas and Silas, also being prophets themselves, [o]encouraged and strengthened the brothers with a lengthy message. 33 And after they had spent time there, they were sent away from the brothers in peace to those who had sent them. 34 [p][But it seemed good to Silas to remain there.] 35 But Paul and Barnabas spent a long time in Antioch, teaching and [q]preaching with many others also, the word of the Lord.
Disagreement Between Paul and Barnabas
36 Now after some days Paul said to Barnabas, “Let us return and visit the brothers in every city in which we proclaimed the word of the Lord, and see how they are.” 37 And Barnabas wanted to take John, called Mark, along with them also. 38 But Paul kept insisting that they should not take him along who had deserted them [r]in Pamphylia and had not gone with them to the work. 39 And there was such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. 40 But Paul chose Silas and left, being committed by the brothers to the grace of the Lord. 41 And he was traveling through Syria and Cilicia, strengthening the churches.
Verse by verse commentary:
Verse 1: “Some men came down from Judea and began teaching the brothers, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’”
News of Paul and Barnabas's interactions with Gentiles on their first missionary journey likely reached Judea and Jerusalem via John Mark after his return (Acts 13:13). Additionally, messengers from Antioch during their extended stay could have brought similar reports. This news caused concern among Jewish Christians who feared their traditions were at risk, leading them to believe Gentile converts needed circumcision to become Jewish. Paul, however, understood that requiring circumcision might lead Gentiles to believe salvation was earned. He recognized the necessity of opposing these Judaizers to prevent them from obstructing the spread of the gospel to the Gentiles.
Verse 2: “And when Paul and Barnabas had not a little dissension and debate with them, the brothers determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.”
Dr. Luke's use of the phrase "not a little dissension" actually indicates a significant and heated argument, a real public dispute.The intense disagreement escalated into a significant debate. Consequently, the decision was made to seek counsel from the leadership of the Jerusalem church.
Verse 3: “Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, recounting in detail the conversion of the Gentiles, and were bringing great joy to all the brothers.”
Throughout church history, leaders have convened to resolve doctrinal disputes, evidenced by seven ecumenical councils, notably Nicea (A.D. 325) and Chalcedon (A.D. 451). However, the Jerusalem Council holds paramount importance as the first, establishing the answer to the fundamental question of salvation: "What must a person do to be saved?" In opposition to legalistic and ritualistic requirements for salvation, the Apostles and elders definitively declared that salvation is solely attained by grace through faith in Christ. This council's decision remains a cornerstone of Christian doctrine.
Verse 4: “When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them.”
Paul, Barnabas, and their companions thoroughly recounted the numerous ways God was working through them. They undoubtedly offered ample proof confirming the authenticity of the Gentiles' salvation.
Verse 5: “But some of the sect of the Pharisees who had believed stood up, saying, ‘It is necessary to circumcise them and to command them to keep the Law of Moses.’”
Adding anything to the gospel transforms it from the true gospel of Jesus Christ into a mere religion. The sole means of approaching Jesus Christ is through faith, as He Himself declared, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). We are all required to come to Him through faith alone; there is no other way.
Verse 6: “Both the apostles and the elders came together to look into this matter.”
While church leaders spearheaded the discussion, Acts 15:12 notes the presence of the entire assembly. It is impossible not to understand the seriousness of the question before the early church. What did it mean to be saved? There would be an early attempt to corrupt the gospel of the Lord Jesus Christ. I preached a message entitled “Plus One.” Whatever you add to Christ will become the emphasis of the group doing the adding. The Gospel is clear. We are saved by grace through faith in the Lord Jesus Christ.
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 would hear the word of the gospel and believe.’”
At the Council of Jerusalem, Peter delivered the first of three significant speeches, strongly advocating for salvation through grace by faith alone. He supported this by recalling how God had initially saved Gentiles, such as Cornelius and his household, without demanding circumcision, adherence to the law, or any specific rituals (Acts 10:44–48; 11:17–18). Peter argued that since God did not impose these additional requirements for their salvation, neither should those insisting on legalistic practices.
Verse 8: “And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us;”
To preempt a possible objection from the Judaizers that Cornelius and his companions' salvation was invalid due to their non-compliance with legalistic requirements, Peter emphasizes that God's gift of the Holy Spirit to them served as irrefutable evidence of their genuine salvation.
Verse 9: “and He made no distinction between us and them, cleansing their hearts by faith.”
Salvation is achieved through faith, not by adhering to the Law, participating in ceremonies, or joining a church. As Peter recounted, when he shared the Gospel with Cornelius, they believed and received salvation and the Holy Spirit, just as the apostles had in Jerusalem. This illustrates that salvation has always been obtained through faith. Nothing needs to be done to earn salvation, as Jesus Christ's sacrifice two thousand years ago was sufficient. God asks only for acceptance of His Son. There are no “Plus Ones!”
Verse 10: “Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?”
The scribes and Pharisees' legalism placed heavy burdens on people, as described in Matthew 23:4 and Luke 11:46. They demanded that Gentiles adhere to a legalistic system that they themselves did not fully observe. The early church rejected the legalism of the Jewish Christians.
Verse 11: “But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.”
The passage from Acts 15:1-41 culminates in a powerful declaration regarding the nature of salvation: it is achieved solely through God's grace, received by individuals through faith, and not by adherence to the Law of Moses. This pivotal understanding emerged from the intense debate in Antioch concerning the necessity of Gentile converts undergoing circumcision and observing Mosaic Law. The resolution reached at the Jerusalem Council, after extensive deliberation involving apostles and elders, affirmed that Gentile believers are not obligated to follow these Jewish customs. This decision, conveyed through a letter carried by Judas Barsabbas and Silas, brought great joy and encouragement to the churches. The reaffirmation of salvation by grace alone through faith marked a significant turning point in the early church, paving the way for the inclusion of Gentiles into the Christian community without the burden of legalistic requirements. This principle remains a cornerstone of Christian theology, emphasizing God's unmerited favor as the sole basis for justification and reconciliation.
Verse 12: “And all the multitude kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles.”
They delivered the second speech in which they recounted the work of God on their just completed first missionary journey among Gentiles. Having recently concluded their initial missionary expedition among the Gentiles, Paul and Barnabas delivered their second significant address. In this presentation, they meticulously detailed the various ways in which God had demonstrably worked through them during their travels. They likely recounted specific instances of conversions, healings, and other miraculous events that served as evidence of God's favor upon their ministry to those outside of Judaism. Their intention in sharing these experiences was likely to encourage the believers in Antioch and to provide further justification for the inclusion of Gentiles into the Christian community without requiring them to adhere to Jewish Law. This report served as a crucial moment in the early church, highlighting the expanding reach of the gospel and the evolving understanding of God's plan for salvation, which now clearly extended beyond the boundaries of traditional Jewish practice.
Verse 13: “Now after they had stopped speaking, James answered, saying, ‘Brothers, listen to me.’”
James, the half-brother of Jesus, had become a significant leader in the Jerusalem church. He provided a third supporting statement, arguing that Gentile converts should not be obligated to follow the specifics of Jewish ceremonial law. His argument heavily relied on Old Testament Scriptures and their relevance to the conversion of Gentiles.
Verse 14: “Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name.”
James' agreement with Peter highlights God's present plan, distinct from saving the entire world or establishing His kingdom. Currently, God's focus is on the Gentiles, from whom He is selecting a people to bear His name. Revelation confirms that this selection will result in a multitude before God's throne, representing every tribe, language, people, and nation. Despite inevitable opposition and apostasy, the directive remains for the Word of God to reach the people from every culture and nationality, facilitating God's ongoing work of calling out a people for Himself.
Verse 15: “And with this the words of the Prophets agree, just as it is written,”
Drawing on Amos' prophecy of the millennial kingdom (Acts 9:11-12), James argued that the salvation of Gentiles aligned with God's plan for Israel.
Verse 16: “‘After these things I will return,
And I will rebuild the fallen booth of David,
And I will rebuild its ruins,
And I will restore it,”
The Davidic dynasty has fallen, with the only rightful heir, the Lord Jesus Christ, currently at God's right hand. However, God will rebuild it by sending Jesus back to establish Davidic rule over Israel. Until then, God is calling a people out of the world, and the Holy Spirit urges the elect to submit to the Son to avoid His wrath when He returns to subdue His enemies.
Verse 17: “So that the rest of mankind may seek the Lord,
And all the Gentiles who are called by My name,’”
James uses Amos to argue that the Old Testament doesn't require Gentiles to become Jewish converts for salvation in the future kingdom. Therefore, he concludes, there's no need for Gentiles to become proselytes in the present day to be saved.
Verse 18: “Says the Lord, who makes these things known from long ago.”
James, having summarized the discussion and recognizing God's overarching plan, is now prepared to deliver a crucial decision.
Verse 19: “Therefore I judge that we do not trouble those who are turning to God from among the Gentiles,”
James argues, supported by Scripture and the accounts of Simon Peter, Barnabas, and Paul, that God desires the Gentiles to be exempt from the ritualistic laws and the requirements imposed by the Judaizers. His proposal suggests mutual moderation for both Jewish and Gentile Christians. Jewish Christians should acknowledge that Gentile believers are not obligated to follow Jewish ceremonial law. Conversely, Gentile believers should be mindful of the sensitivities of Jewish Christians by abstaining from food offered to idols, strangled animals, and blood.
Verse 20: “but that we write to them that they abstain from things contaminated by idols and from sexual immorality and from what is strangled and from blood.”
To avoid offending Jewish believers and their consciences, James and the other leaders suggested that Gentile converts abstain from four practices considered violations of the Law of Moses. These included consuming food polluted by idols, likely meat offered to pagan gods and sold, as idolatry was abhorrent to Jews and forbidden by God. They also advised against sexual immorality, especially the orgies associated with pagan worship, to respect Jewish sensibilities regarding marriage and relationships. Finally, the Gentiles were asked to avoid consuming meat from strangled animals and blood. The intention was not to restrict the Gentiles' freedom in Christ but to prevent actions that could cause Jewish believers to abandon their own convictions.
Verse 21: “For from ancient generations, Moses has those who preach him in every city, since he is read in the synagogues every Sabbath.”
Moses has had preachers in every city for a long time, as his teachings are read in synagogues every Sabbath. Regarding James' statement, he places the church within the prophetic timeline, even though the church itself isn't a subject of prophecy. Currently, God is choosing a people for Himself from the Gentiles. The prophetic program will then unfold.
"After this" (Acts 15:16) signifies after the church is removed from the world. "I will return" (v. 16) refers to Christ's second coming, as described in Revelation 19.
He will "build again the ruins" of David's fallen house (v. 16).
Upon Christ's return, there will be an opportunity for the rest of humanity to "seek after the Lord" (v. 17).
At that time, all Gentiles will be part of the kingdom (Amos 9:11).
A key distinction is between "out of them (Gentiles)" (v. 14) and "all the Gentiles" (v. 17).
Verse 22: “Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them—Judas called Barsabbas, and Silas, leading men among the brothers—to send to Antioch with Paul and Barnabas,”
The passage introduces Silas as Paul's future companion on his next missionary journey. It highlights the evident love in the letter addressed to Gentile converts, referred to as "the brethren which are of the Gentiles."
Verse 23: “and they sent this letter by them,
‘The apostles and the brothers who are elders, to the brothers in Antioch and Syria and Cilicia who are from the Gentiles, greetings.’”
The Jewish Christians employed the term "brothers" as a deliberate gesture to create a sense of comfort and acceptance among the Gentile Christians. This choice of language aimed to bridge the potential divide between the two groups, emphasizing their shared faith and brotherhood in Christ despite their differing cultural and religious backgrounds. By referring to the Gentile believers in this familial way, the Jewish Christians sought to foster unity and alleviate any feelings of alienation or inferiority that the Gentiles might have experienced as newcomers to the Christian community. This act of linguistic inclusion played a crucial role in building relationships and promoting understanding within the early church.
Verse 24: “Since we have heard that some of us, to whom we gave no instruction, have gone out and disturbed you with their words, unsettling your souls,:”
The words "disturbed" and "unsettling" in this passage describe the significant disruption caused by the Judaizers. "Disturbed" (a different Greek word than in verse 19) signifies a deep emotional disturbance, encompassing upset, perplexity, and fear. "Unsettling" was used in other writings to describe bankruptcy, and together these terms effectively convey the chaos created.
Verse 25: “it seemed good to us, having come to one accord, to select men to send to you with our beloved Barnabas and Paul,”
Efforts to make adherence to laws and rituals a requirement for salvation were opposed by the apostles and elders. They definitively declared that salvation is solely a gift of grace received through faith in Christ. This is the message that Barnabas and Paul would bring.
Verse 26: “men who have risked their lives for the name of our Lord Jesus Christ.”
During their initial missionary journey, Paul and his companions encountered opposition and Paul narrowly escaped death..
Verse 27: “ Therefore we have sent Judas and Silas, and they themselves will report the same things by word of mouth.”
To ensure the council's decision was credible, they sent Judas and Silas along with Barnabas and Paul. This was to prevent any perception that Barnabas and Paul might present a biased report. The inclusion of Judas and Silas served to validate the council's findings.
Verse 28: “For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials:”
Being filled with the Holy Spirit, they acknowledged the Spirit's influence throughout their discussions and the resulting decision regarding Gentile believers.
Verse 29: “that you abstain from things sacrificed to idols and from blood and from things strangled and from sexual immorality, from which if you keep yourselves, you will do well. Farewell.”
The report concluded that Gentile believers are not obligated to follow the Mosaic Law. However, they should be considerate of Jewish believers, particularly regarding food offered to idols, and they must abstain from sexual immorality.
Verse 30: “So when they were sent away, they went down to Antioch; and having gathered the congregation together, they delivered the letter.”
Upon arriving in Antioch, the apostles convened the believers and presented the letter, ensuring everyone understood the specified prohibitions. These instructions would have been relatively straightforward for many, as they were already observing similar restrictions as proselytes before embracing Christianity. Furthermore, the letter clarified that these were the only remaining prohibitions, signifying that practices like eating pork or touching the deceased were no longer considered sinful or impure.
Verse 31: “And when they had read it, they rejoiced because of its encouragement.”
The gospel brings solace and reassurance, a stark contrast to the condemnation inherent in the Law. While the Law serves to condemn, the gospel extends an invitation: "Draw near to God. He welcomes you and offers salvation through His grace." This message of God's desire to receive and save through grace provides true comfort.
Verse 32: “And both Judas and Silas, also being prophets themselves, encouraged and strengthened the brothers with a lengthy message.”
New Testament prophets played a key role in encouraging and strengthening believers.
Verse 33: “And after they had spent time there, they were sent away from the brothers in peace to those who had sent them.”
Having spent a profitable amount of time with the Antioch brethren, the Jerusalem ministers were dismissed in peace and with great respect. The Antioch church expressed their gratitude for the ministers' visit, their efforts, and their valuable service. They wished them well on their journey home and entrusted them to God's protection as they returned to the apostles in Jerusalem.
Verse 34: “[But it seemed good to Silas to remain there.]”
Paul and Silas had a positive working relationship. Silas clearly enjoyed his collaboration with Paul and the Antioch church, as demonstrated by his decision to remain there.
Verse 35: “But Paul and Barnabas spent a long time in Antioch, teaching and preaching with many others also, the word of the Lord.”
Within the early Christian community in Antioch, Paul and Barnabas held significant leadership roles, effectively functioning as the primary pastors guiding the believers. Their consistent teaching, spiritual oversight, and dedication to the well-being of the congregation solidified their positions as shepherds of the flock in that burgeoning church.
Verse 36: “Now after some days Paul said to Barnabas, ‘Let us return and visit the brothers in every city in which we proclaimed the word of the Lord, and see how they are.’”
Beyond evangelism, Paul focused on the spiritual growth of new believers, as seen in the Great Commission to teach them Jesus' commands. His letters emphasize equipping believers for ministry, building up the church for unity and maturity in Christ. His affection for their progress is evident, and his aim was to present everyone mature in Christ. His desire to see the Thessalonians also stemmed from this. Driven by this responsibility, Paul's second missionary journey strategically revisited established churches for further teaching, encouragement, addressing issues, and strengthening their faith, demonstrating his commitment to long-term spiritual impact through consistent cultivation.
Verse 37: “And Barnabas wanted to take John, called Mark, along with them also.”
Barnabas is known for being generous and gracious, willing to give John Mark a second chance. However, he can also be stubborn once his mind is made up. It's important to remember that both Paul and Barnabas were human, and in this instance, each took an unyielding stance.
Verse 38: “But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work.”
Paul and Barnabas held differing views on John Mark's involvement in their missionary work, leading to a disagreement. This shows that even devoted individuals can have differing opinions without causing division. Despite their disagreement, they did not fracture the church in Antioch. It is acceptable for believers to have differing viewpoints.
Verse 39: “And there was such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus.”
Paul and Barnabas had a significant disagreement over John Mark that led to a separation. While the evidence supports Paul's judgment, given his apostolic authority, they later reconciled. Their initial parting was far from friendly.
Verse 40: “But Paul chose Silas and left, being committed by the brothers to the grace of the Lord.”
As a prophet capable of proclaiming and teaching the Word, Silas was an ideal companion for Paul. His Jewish heritage provided entry into synagogues (as noted in, while his Roman citizenship afforded him the same privileges and safety as Paul. Furthermore, Silas's standing as a respected leader within the Jerusalem fellowship supported Paul's doctrine that Gentile salvation is achieved solely through grace by faith.
Verse 41: “And he was traveling through Syria and Cilicia, strengthening the churches.”
Previously focused on a single mission, the early church now embarked on two significant missionary journeys. God orchestrated this expansion, utilizing both Barnabas in one direction and Paul, accompanied by Silas, in another. The believers commended Paul and Silas "to the grace of the Lord" for their new endeavor.
