Acts 15: The Jerusalem Council and the Gospel to the Nations
The Context of Conflict and the Authority of Scripture
Acts 15 records a defining moment in the early church’s understanding of the gospel and the relationship between God’s law and salvation. Certain men taught that Gentile believers could not be saved unless they were circumcised and kept the Law of Moses (Acts 15:1, KJV). This teaching raised a crisis because it appeared to make salvation dependent not solely on Christ’s work but on observance of Jewish ritual requirements. The apostles and elders agreed to meet in Jerusalem to consider the matter “concerning this question” (Acts 15:2–6, KJV).
The narrative confirms that the early church did not presume its own wisdom but submitted the dispute to the leaders responsible for doctrinal adjudication. The decision was to be made “according to the words of the Lord,” reflecting early Christian conviction that Jesus’ teaching and the Scriptural witness have ultimate authority. While the conflict centered on ritual practice, it also raised a deeper question: What is the role of God’s law — especially the moral law — in the life of Gentile believers? Historic Christian theology has consistently distinguished between the ceremonial and civil laws of Israel, which were specific to the Old Covenant, and the moral law, which reflects God’s unchanging character and continues to guide Christian life under the New Covenant (Ridderbos, The Coming of the Kingdom, 223–227; Berkouwer, The Law and the Gospel, 112–118; Berkhof, Systematic Theology, 161–167).
Peter’s Reminder of God’s Work Among the Gentiles
When the council assembled, Peter stood and recounted how God had already worked among the Gentiles. He reminded the assembly that God chose him to preach to Cornelius and his household, and that the Holy Spirit came upon them just as it had on the Jewish believers (Acts 15:7–11; Acts 10:44–48, KJV). This event demonstrated that God receives people by faith and the gift of the Spirit, not by ritual observance. Peter’s testimony underscores that the inclusion of the nations was rooted in God’s own action, not in human invention. It also aligns with Jesus’ teaching that blessings are received by those who hear and obey His word, and that obedience to God’s moral will is central to the life of discipleship (John 14:15; John 15:10, KJV). In the early church’s own understanding, God’s moral expectations did not vanish with the end of the Old Covenant’s ceremonial functions; rather, believers were called to moral obedience out of gratitude and transformation (Grant, “The Decalogue in Early Christianity,” 1–17).
Barnabas and Paul Confirm God’s Mighty Works
Following Peter’s testimony, Barnabas and Paul described the miracles and wonders God performed among the Gentiles (Acts 15:12, KJV). Their testimony confirmed that God’s Spirit was actively transforming Gentile believers. These signs were not merely confirmatory of the apostles’ authority but of God’s sovereign calling of the nations into His family. This fulfillment of prophecy echoes the ancient promise that Gentiles would seek the Lord and be included in His people (Amos 9:11–12; Acts 15:16–17, KJV).
The contributions of Barnabas and Paul also show that the apostles understood the gospel as addressing human sin and moral transformation. The concern was not whether Gentiles would be righteous by law‑keeping alone, but whether they would be saved by faith expressed in obedience — a core theme of the New Testament (James 2:17). Christian ethical thought, shaped by this kind of testimony, reads Jesus’ moral teaching not as abolition but as fulfillment and deepening of God’s moral demands (Murray, Redemption Accomplished and Applied, 104–108).
The Council’s Deliberation and Decision
James, the brother of Jesus and a key leader in Jerusalem, drew the council to a conclusion. He affirmed Peter’s testimony and connected it with the prophetic witness that God would rebuild the fallen tent of David, allowing the Gentiles to seek the Lord (Acts 15:13–18, KJV). James then articulated the council’s judgment: Gentiles turning to God should not be burdened with circumcision or the added requirements of the Pharisees (Acts 15:19, KJV). Instead, they were to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood (Acts 15:20, KJV).
These instructions did not reflect a denial of God’s moral law; rather, they functioned as initial guidelines for Gentiles coming out of pagan practice. The moral law, as expressed in the Ten Commandments, still stood as the standard of God’s character. Classic Reformed theologians noted that while ceremonial law served as a tutor to bring people to Christ, the moral law continues under the New Covenant as the expression of God’s eternal righteousness (Calvin, Institutes of the Christian Religion, 2:227–230; Ridderbos, 223–227). Jesus Himself taught that He came not to abolish the law but to fulfill it, emphasizing that obedience to God’s will is the mark of those who love Him (Matthew 5:17–19; John 14:15, KJV).
Delivering the Council’s Letter to the Gentiles
The apostles and elders sent Judas Barsabas and Silas with Paul and Barnabas to Antioch to deliver the council’s decision and letter (Acts 15:22–27, KJV). The letter clarified that the troubling message about circumcision had come from men, not from the apostles or the Holy Spirit, and that the Gentiles were to live in a way that honored God by turning from practices tied to idolatry (Acts 15:23–29, KJV). Judas and Silas encouraged and strengthened the believers with many words (Acts 15:32, KJV), demonstrating that pastoral care for moral formation accompanied doctrinal clarification. The emphasis was not legalistic rule‑keeping but the molding of a community that reflects God’s holiness, consistent with the early Christian understanding of God’s moral expectations (Berkouwer, 115–118).
Continuation of the Mission and Human Disagreement
After delivering the decision, Paul and Barnabas continued the missionary journey. A sharp disagreement arose between them concerning John, whose surname was Mark, because Barnabas wanted to take him on the journey, but Paul refused, saying that he had formerly departed from them in Pamphylia and went not with them to the work (Acts 15:36–38, KJV). The disagreement was so strong that Paul and Barnabas parted ways, with Barnabas taking Mark to Cyprus (Acts 15:39, KJV). Paul chose Silas, and the brethren commended them to the grace of God (Acts 15:40, KJV). They traveled through Syria and Cilicia, confirming and strengthening the churches (Acts 15:41, KJV).
This final scene underscores that the mission continues amid human disagreements, and that the spread of the gospel is ultimately sustained by God’s grace. Throughout Acts 15, the apostles preserved the teaching of Jesus, removed man‑made burdens, and upheld the moral standard inherent in God’s holy will, demonstrating that faith, obedience, and the Spirit are the hallmarks of the New Covenant church’s life and mission (Matthew 28:19–20; John 14:15, KJV).
References
The Context of Conflict and the Authority of Scripture
Acts 15 records a defining moment in the early church’s understanding of the gospel and the relationship between God’s law and salvation. Certain men taught that Gentile believers could not be saved unless they were circumcised and kept the Law of Moses (Acts 15:1, KJV). This teaching raised a crisis because it appeared to make salvation dependent not solely on Christ’s work but on observance of Jewish ritual requirements. The apostles and elders agreed to meet in Jerusalem to consider the matter “concerning this question” (Acts 15:2–6, KJV).
The narrative confirms that the early church did not presume its own wisdom but submitted the dispute to the leaders responsible for doctrinal adjudication. The decision was to be made “according to the words of the Lord,” reflecting early Christian conviction that Jesus’ teaching and the Scriptural witness have ultimate authority. While the conflict centered on ritual practice, it also raised a deeper question: What is the role of God’s law — especially the moral law — in the life of Gentile believers? Historic Christian theology has consistently distinguished between the ceremonial and civil laws of Israel, which were specific to the Old Covenant, and the moral law, which reflects God’s unchanging character and continues to guide Christian life under the New Covenant (Ridderbos, The Coming of the Kingdom, 223–227; Berkouwer, The Law and the Gospel, 112–118; Berkhof, Systematic Theology, 161–167).
Peter’s Reminder of God’s Work Among the Gentiles
When the council assembled, Peter stood and recounted how God had already worked among the Gentiles. He reminded the assembly that God chose him to preach to Cornelius and his household, and that the Holy Spirit came upon them just as it had on the Jewish believers (Acts 15:7–11; Acts 10:44–48, KJV). This event demonstrated that God receives people by faith and the gift of the Spirit, not by ritual observance. Peter’s testimony underscores that the inclusion of the nations was rooted in God’s own action, not in human invention. It also aligns with Jesus’ teaching that blessings are received by those who hear and obey His word, and that obedience to God’s moral will is central to the life of discipleship (John 14:15; John 15:10, KJV). In the early church’s own understanding, God’s moral expectations did not vanish with the end of the Old Covenant’s ceremonial functions; rather, believers were called to moral obedience out of gratitude and transformation (Grant, “The Decalogue in Early Christianity,” 1–17).
Barnabas and Paul Confirm God’s Mighty Works
Following Peter’s testimony, Barnabas and Paul described the miracles and wonders God performed among the Gentiles (Acts 15:12, KJV). Their testimony confirmed that God’s Spirit was actively transforming Gentile believers. These signs were not merely confirmatory of the apostles’ authority but of God’s sovereign calling of the nations into His family. This fulfillment of prophecy echoes the ancient promise that Gentiles would seek the Lord and be included in His people (Amos 9:11–12; Acts 15:16–17, KJV).
The contributions of Barnabas and Paul also show that the apostles understood the gospel as addressing human sin and moral transformation. The concern was not whether Gentiles would be righteous by law‑keeping alone, but whether they would be saved by faith expressed in obedience — a core theme of the New Testament (James 2:17). Christian ethical thought, shaped by this kind of testimony, reads Jesus’ moral teaching not as abolition but as fulfillment and deepening of God’s moral demands (Murray, Redemption Accomplished and Applied, 104–108).
The Council’s Deliberation and Decision
James, the brother of Jesus and a key leader in Jerusalem, drew the council to a conclusion. He affirmed Peter’s testimony and connected it with the prophetic witness that God would rebuild the fallen tent of David, allowing the Gentiles to seek the Lord (Acts 15:13–18, KJV). James then articulated the council’s judgment: Gentiles turning to God should not be burdened with circumcision or the added requirements of the Pharisees (Acts 15:19, KJV). Instead, they were to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood (Acts 15:20, KJV).
These instructions did not reflect a denial of God’s moral law; rather, they functioned as initial guidelines for Gentiles coming out of pagan practice. The moral law, as expressed in the Ten Commandments, still stood as the standard of God’s character. Classic Reformed theologians noted that while ceremonial law served as a tutor to bring people to Christ, the moral law continues under the New Covenant as the expression of God’s eternal righteousness (Calvin, Institutes of the Christian Religion, 2:227–230; Ridderbos, 223–227). Jesus Himself taught that He came not to abolish the law but to fulfill it, emphasizing that obedience to God’s will is the mark of those who love Him (Matthew 5:17–19; John 14:15, KJV).
Delivering the Council’s Letter to the Gentiles
The apostles and elders sent Judas Barsabas and Silas with Paul and Barnabas to Antioch to deliver the council’s decision and letter (Acts 15:22–27, KJV). The letter clarified that the troubling message about circumcision had come from men, not from the apostles or the Holy Spirit, and that the Gentiles were to live in a way that honored God by turning from practices tied to idolatry (Acts 15:23–29, KJV). Judas and Silas encouraged and strengthened the believers with many words (Acts 15:32, KJV), demonstrating that pastoral care for moral formation accompanied doctrinal clarification. The emphasis was not legalistic rule‑keeping but the molding of a community that reflects God’s holiness, consistent with the early Christian understanding of God’s moral expectations (Berkouwer, 115–118).
Continuation of the Mission and Human Disagreement
After delivering the decision, Paul and Barnabas continued the missionary journey. A sharp disagreement arose between them concerning John, whose surname was Mark, because Barnabas wanted to take him on the journey, but Paul refused, saying that he had formerly departed from them in Pamphylia and went not with them to the work (Acts 15:36–38, KJV). The disagreement was so strong that Paul and Barnabas parted ways, with Barnabas taking Mark to Cyprus (Acts 15:39, KJV). Paul chose Silas, and the brethren commended them to the grace of God (Acts 15:40, KJV). They traveled through Syria and Cilicia, confirming and strengthening the churches (Acts 15:41, KJV).
This final scene underscores that the mission continues amid human disagreements, and that the spread of the gospel is ultimately sustained by God’s grace. Throughout Acts 15, the apostles preserved the teaching of Jesus, removed man‑made burdens, and upheld the moral standard inherent in God’s holy will, demonstrating that faith, obedience, and the Spirit are the hallmarks of the New Covenant church’s life and mission (Matthew 28:19–20; John 14:15, KJV).
References
- Calvin, John. Institutes of the Christian Religion. Translated by Henry Beveridge. Peabody: Hendrickson, 2008.
- Grant, R. M. “The Decalogue in Early Christianity.” Harvard Theological Review 40, no. 1 (1947): 1–17.
- Berkouwer, G. C. The Law and the Gospel. Grand Rapids: Eerdmans, 1954.
- Berkhof, Louis. Systematic Theology. Grand Rapids: Eerdmans, 1939.
- Ridderbos, Herman. The Coming of the Kingdom. Grand Rapids: Eerdmans, 1977.
- Murray, John. Redemption Accomplished and Applied. Grand Rapids: Eerdmans, 1955.
- Warfield, B. B. The Plan of Salvation. Philadelphia: Presbyterian and Reformed, 1927.
- Holy Bible, King James Version: Acts 10:44–48; 15:1–41; Matthew 5:17–19; 28:19–20; John 14:15; 15:10; Amos 9:11–12.
