“My sentence is, that we trouble not them, which from among the Gentiles are turned to God” (Acts 15:19).

The Council of Jerusalem addressed a foundational episode in Christian history where the church navigated complex theological and cultural challenges to embrace a universal mission. The resolution reached by the apostles and elders showed both the continuing importance of openness to divine guidance, and the value of respectful, inclusive decision making within the Christian community. The council not only settled the immediate dispute but set enduring principles for church unity and leadership in the expansion of the gospel work.

GREAT DIVISION OVER CIRCUMCISION

The fifteenth chapter of Acts comes from a book that has 28 chapters. So, if you divide that in half, chapter 15, is the first chapter of the second half. The first 12 chapters cover the early years of Christianity starting with Jesus’ ascension (Acts 1), and Pentecost (Acts 2). The next eight chapters cover the three missionary tours of Paul. The last eight chapters cover five years of Paul’s captivity — two years in Caesarea, another in transit to Rome, and two years in Rome under house arrest, where Paul was very productive.

In Acts 7, Steven died by stoning at the hands of Jewish authorities, becoming the first Christian martyr. In Acts 12, James the Apostle died at the hands of Roman authority, the second Christian martyr of record. Peter was then taken to be killed, but was saved as the iron gates of Rome opened and he was freed. Thereafter King Herod, responsible for the experiences of James and Peter, was smitten and died.

One interpretation of Acts for consideration is that these recorded incidents are prophetic of the church’s experiences opening the Gospel Age. Steven’s martyrdom by Jewish leaders pictures that most of the persecution in the early church was from Jewish leaders. James’ death by King Herod connects symbolically with Roman persecution in the second stage of the Church, Smyrna, and its 10 years of “Great Persecution.” Peter’s release connects prophetically to the Pergamos period, in which Christianity became accepted under Constantine, ceasing Christian persecution for a time — Herod’s death connecting with the subsequent demise of the Pagan control in the Roman Empire, in the second generation following Constantine[1].

GENTILE CHRISTIANS

A core of Jews who came into Christ were thankful to find Messiah fulfilling many promises. But anytime there is an historical transition, a dispensational change, adjustments need to be made. Acts 10:17 records Peter’s contemplation after receiving a repeated dream of a linen cloth coming down from heaven with unclean beasts. Peter was told “Rise, Peter, kill and eat” (Acts 10:13). When the interpretation became clear to him, Peter understood that it was the Lord’s will for the promise of salvation through Jesus to go out, not only to those Jews who believed in the promises of the Old Testament, but now to Gentiles who had no acquaintance with the Old Testament.

What does a Gentile have to do when coming into Christ? Answering this question created a crisis. Circumcision was the issue of great division within the church. It was the “flash point” of a bigger culture clash between Christians who came from observant Jewish backgrounds and Gentiles (Acts 15:1-5).

Circumcision was given to Abraham and his posterity as a sign by which they attested faith in the divine promises. It was obligatory upon every Jew who would maintain his relationship to the promises, and it still remains obligatory upon that nation (R2158:1). Paul was clear in his communications with the Gentile churches on circumcision. He maintained that it was now set aside; “For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature” (Galatians 6:15). He maintained that “circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God” was essential (1 Corinthians 7:19). Paul further asked the question to his readers as to whether circumcision was needful for the blessing to come upon Abraham. Clearly, it was not (Romans 4:9-11).

BAPTISM FOR JEWS AND GENTILES

Peter set the example for Gentile Christians when he had Cornelius and his household baptized in the same way that Jewish believers in Christ were baptized. (Acts 10:47) As Paul writes to the Colossians, “[Christ] In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses” (Colossians 2:11-13). Baptism, then, was an outward sign in which both men and women coming into Christ could participate.

PAUL’S FIRST MISSIONARY JOURNEY

The conflict that led to the Jerusalem Council began with the Gentile believers in Antioch of Syria, but expanded to Asia Minor during Paul’s first missionary journey (Acts 13). The team of Barnabas and Paul left from Antioch in Syria, where there were already Gentile Christian disciples, and took a ship west to Cyprus. Why did they go to Cyprus first?

Barnabas was the leader of this journey, and Cyprus was both a logical stopover, and home for Barnabas. From Cyprus they proceeded further west and landed in Pamphylia, a province on the coast of Asia Minor where they traveled a short distance inland to Perga, on the underbelly of what is today the country of Turkey. Here John Mark left them, and in the second missionary tour that follows Acts 15, this created a conflict between Barnabas, who was related to John Mark and Paul. Barnabas wanted to take John Mark with him again. However, Paul said, “No, I don’t think that’s a good idea. He left us already once.” It turned out that John Mark proved to be an exceptional disciple and Paul praised him in his later years, and he is the author of the Gospel of Mark. So eventually things turned out well.

Traveling north, they entered the province of Pisidia where they stayed at the Roman provincial capital, Antioch, not to be confused with Antioch of Syria which was the home ecclesia for Paul and Barnabas.

Barnabas and Paul

In Antioch they enjoyed considerable success. Paul preached in the synagogue to both Jews and Gentiles. The people were so impressed with the gospel that Paul returned the following week and had another presentation. Virtually the entire city came to see them. This suggests how prolific the extension of the gospel was to new believers. But the question arose, “What do we do with these Gentile believers in Christ?”

The lives of Paul and Barnabas were threatened at Antioch by Jews hostile to the gospel, so they traveled eastward to Iconium and again enjoyed good success. But once again they had to leave because they were threatened, so they went south to Lystra, where they were well received until their relentless accusers followed from Antioch and Iconium to again stir up strife.

In a zealous frenzy, the citizens of Lystra wanted to worship Paul and Barnabas, believing they were the incarnation of the gods Zeus (Jupiter) and Hermes (Mercury). When this misguided honor was refused the crowd turned violent, stoning Paul and leaving him for dead outside the city. By the Lord’s grace, Paul recovered and was able to make the journey to Derbe where he and Barnabas preached without incident. They then retraced their steps in a return journey to Antioch of Pisidia.

GALATIANS

While Acts makes no mention of the circumstances, north of Antioch in the province of Pisidia was Galatia. Galatia was an ethnic enclave settled by former Celtic mercenaries who were in the service of the Grecian empire (hence, Gauls as in Galatians). This Gentile community received the gospel and developed a following of Christian believers. Soon after, misguided Jewish brethren attempted to impose Jewish custom, including circumcision, on these new believers (Acts 15:24).

The epistle to these Galatians was written prior to the Council of Jerusalem. Paul challenged the attempt to Judaize new believers in Galatians 6:15, “For in Christ neither circumcision avails anything, nor uncircumcision, but a new creature.” Details of the conflict with the Judaizers in Paul’s home ecclesia of Antioch in Syria are recorded in the second chapter of Galatians. Paul recounts how “certain men” came from James and taught the breth ren, saying “Except ye be circumcised after the manner of Moses, you cannot be saved” (Galatians 2:12).

Paul writes that Peter ate among the Gentile Christians until these Jewish brethren visited Antioch. Peter then acted according to Jewish custom and refused to eat with the Gentile brethren. For this, Paul confronted Peter to the face, calling him a hypocrite. The conflict had become serious (Galatians 2:11-13) and something needed to be done. A decision was made to convene a council.

Peter would be there, Paul and Barnabas would be there, and it would be chaired by James! This was the same James from whom “certain men” had come teaching obedience to the Law, but “to whom we gave no such commandment” (Acts 15:24).[2]

CONVENING THE COUNCIL OF JERUSALEM

The apostles and elders came together (Acts 15:6). We may ask, “Why was the council not compriesed solely of apostles?” In answer, the apostles were active in preaching and spreading the gospel. They were the church’s foundation. But now, they were dealing with thousands of people in Jerusalem. On the day of Pentecost, 3,000 were baptized. Later, Acts 4:4 reports the number of men “was about five thousand.” Adding women and children, suggests over 10,000 people in the church in Jerusalem. So along with the apostles, a large body of elders would be needed to direct so many members. These elders were respected leaders, and it was appropriate to include them.

In The New Creation (Volume 6, page 314) there is a discussion about four types of services that should comprise our regular meetings. One suggestion is that “there should be frequent regular meetings at which reasonably full opportunities would be given to anyone to present what he might believe to be a different view of the truth than that generally held and approved by the ecclesia.” Comments on this continue from the bottom of page 317 forward. “No matter how confident we are that we have the truth, it would be unwise for us to so shut and lock the door of interrogation and contrary expression as thoroughly to exclude all that might be considered error by the leader of the meeting or the congregation.” In R3018, “The truth has nothing to lose by fairness, openness, and a reasonable moderation and the turning on of all light obtainable.”

Council at Jerusalem

By this approach, the apostles and elders heard all that was to be said on the subject. “When there had been much disputing,” Peter spoke (Acts 15:7-11) recounting the conversion of Cornelius a Roman centurion and the opening of the gospel to the Gentiles. Peter called to the council’s attention how God had taught him personally through the vision of clean and unclean beasts. A voice from above instructed him that henceforth he was not to call the Gentiles common or unclean (Acts 10:15, 28, R1472).

Next, in Acts 15:12, Barnabas and Paul spoke of their missionary journey. We can reconstruct the points they set forth from Paul’s epistles. Abraham was a person of faith. However, Abraham wondered if he was really going to have a child. He thought perhaps his servant would have one on his behalf (Genesis 15:2). God then instructed him to look up to the stars. That would be the number of his descendants, coming from his own body. Abraham believed God and it was counted to him for righteousness (Genesis 15:6).

Later in Genesis 17, just before Isaac was born, God told Abraham that he should be circumcised. It is the first mention of circumcision and it became an established custom (Genesis 17:10-12). Circumcision was to be performed on the eighth day for every male newborn. Abraham and all of the men in his camp were then circumcised.

Circumcision became part of the Mosaic law (Exodus 12:48, Leviticus 12:3), but circumcision started with Abraham before the law. Paul explains that Abraham was justified by his faith even before he was circumcised. Paul said it was Abraham’s faith that was rewarded, and he was reckoned as righteous. “Comest this blessedness upon the circumcision only? Or upon the uncircumcision also? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also” (Romans 4:9-11). Peter’s similar reasoning was significant in influencing the Jerusalem council.

We are buried with Christ in baptism.

Moses and Jeremiah both express that circumcision was symbolic of something more precious, namely circumcision of the heart (Deuteronomy 10:16, 30:6, Jeremiah 4:4). Jewish and Gentile believers needed to recognize the circumcision of Christ, made without hands and the meaning of baptism into Christ. “In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;” (Colossians 2:11-13). While circumcision would be limited to the men, in Christ there is neither male nor female, there is neither bond nor free. All could participate in baptism.

SUMMARY OF THE COUNCIL

“After they [Peter, Paul, and Barnabas] had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit 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 this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. [Citing Amos 9:11,12[3]] Known unto God are all his works from the beginning of the world” (Acts 15:13-18).

The council directed that there should be no burden greater than the things necessary, summarized in four points. (1) Gentiles should abstain from the “pollution” of meats, or sacrifices, offered to idols. (2) They should abstain from “fornication” (“harlotry” in Greek). (3) They should abstain from eating of blood, which was forbidden not only by the Jewish Law, but also as part of the commandments given to Noah, and hence to all of mankind, for “the life is in the blood” (Genesis 9:4, Leviticus 17:14, Deuteronomy 12:23, R1473, R3019). (4) They should abstain from things strangled — in which the blood would remain, which would imply the eating of blood — as well as this being a cruel method of slaughter.

THE REPORT TO ANTIOCH

James, who had sent “certain men” to the Gentiles advising them to follow Jewish custom in order “to be saved,” now became the author of the letter from the council that countermanded his earlier letter. Paul and Barnabas returned to Antioch, accompanied by two other brethren from Jerusalem to testify and affirm the decision of the council. Having James write the summary added important credibility. The message was, “You received ‘certain brethren’ from me before, here comes another communication, this one is a little different in tone and substance.” The brethren in Antioch “rejoiced for the consolation” (Acts 16:30-33). The Jerusalem Council was a model for contentious Business Meetings.

— Adapted from a dialogue between Br. Richard Doctor and Br. David Rice, General Convention 2025

 

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[1] The three missonary tours of Paul may also have prophetic connections, in this case to three stages of activity through the Gospel Age — (1) from the early church to the Reformation, (2) from the Reformation forward to the Harvest, (3) The harvest work closing the age.

[2] James was a relative of Jesus, a “brother” (Galatians 1:19) sometimes identified as the second apostle James. He was to serve as the chairman of the meeting (R2158:4, 1472:6). The apostle James, brother of John, who was a close companion of Jesus, had already suffered as a martyr in Acts 12.

[3] In the King James translation the quote of Amos 9:11, 12 reads “Edom,” rather than “men.” James quotes the text as it appears in the Septuagint. The Hebrew word in Amos translated “men” in the Septuagint is adam (H119-123), which means the color red. It also may mean Adam was created from the red earth and hence through Adam, all mankind. Additionally, it may be translated as Edom, the name given to Esau, who sold his birthright for a pot of red lentil soup.

 

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