Acts Chapter 15
The Jerusalem Council
A. The Dispute Between the Men from Judea and Paul and Barnabas
Acts 15:1 — 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.”
This verse introduces the conflict that gave rise to one of the most critical turning points in early church history. Certain Jewish Christians, often referred to as “Judaizers,” came down from Judea to Antioch and began teaching the Gentile believers that salvation required circumcision and adherence to the Law of Moses. Their message was essentially that Gentiles could become Christians, but only after becoming Jews first, by submitting to the requirements of the Mosaic Law.
For many Jewish Christians, it was extremely difficult to accept that Gentiles could come into the family of God as full and equal members without first submitting to the Old Covenant system. Their worldview was steeped in centuries of covenantal distinction between Jew and Gentile, and in their minds, circumcision was the very sign of belonging to the covenant people of God (Genesis 17:9–14). To allow Gentiles in without circumcision seemed to disregard God’s long-standing commands. As one commentator has noted, “It was one thing to accept the occasional God-fearer into the church, someone already in sympathy with Jewish ways; it was quite another to welcome large numbers of Gentiles who had no regard for the law and no intention of keeping it.”
Luke notes that these men “came down from Judea and taught the brethren.” This indicates that they were not content to keep their views confined to their local context. They actively traveled to Antioch with the intent of persuading others. By their teaching, they were casting doubt on the entire missionary work of Paul and Barnabas. On their recent missionary journey, Paul and Barnabas had founded churches among Gentiles without requiring circumcision or the law. These men from Judea were essentially declaring Paul and Barnabas to be in error, undermining both their ministry and their message.
Paul had already made it clear in his preaching that justification comes by faith in Christ alone. In Antioch of Pisidia he proclaimed, “And by Him everyone who believes is justified from all things from which you could not be justified by the law of Moses” (Acts 13:39). To the Judaizers, this was unacceptable. They would have objected, saying, “Jesus saves us, but only after we have done all we can to keep the Law of Moses.” Yet Paul boldly declared that a man can only be right with God on the basis of what Jesus Christ has already accomplished on the cross.
The heart of the issue is revealed in the words, “you cannot be saved.” This was not a minor matter of personal conviction or cultural preference. It was not simply a dispute about Jewish tradition. This was an attack on the very core of the gospel itself. The question at stake was: How is a person saved? If salvation depends on keeping the law, then grace is no longer grace, and Christ’s finished work is insufficient. For this reason, the matter had to be confronted directly. There could be no compromise, for the truth of the gospel was on the line (Galatians 2:16).
Behind this attack lay the work of Satan. The enemy sought to corrupt the gospel with the poison of works-righteousness. If he could not destroy the church from the outside through persecution, he would seek to divide it from within through false doctrine. Even if the teaching of the Judaizers did not prevail, Satan would have been content to see a bitter and costly division arise among the churches. Truly, this was one of the greatest threats to the gospel yet faced in the Book of Acts.
Acts 15:2–4 — 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. 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. 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.
Luke records that Paul and Barnabas “had no small dissension and dispute with them.” In other words, the debate was heated and unrelenting. These two men, who had witnessed firsthand the grace of God poured out upon Gentiles apart from the law, were not about to compromise. Their first response was to persuade, engaging in vigorous debate, and refusing to allow false doctrine to gain ground. This shows the heart of a true shepherd: to protect the flock from dangerous teaching, even when confrontation is necessary.
Since the dispute could not be settled locally, it was determined that Paul, Barnabas, and others would go up to Jerusalem to lay the matter before the apostles and elders. This was not a matter on which the church could “agree to disagree.” The very nature of salvation was in question, and therefore the entire church needed a clear, authoritative resolution.
As Paul and Barnabas made their way to Jerusalem, they passed through Phoenicia and Samaria, testifying of the conversion of the Gentiles. Far from being discouraged, the believers in those regions rejoiced greatly at the news of God’s work. The joy of the broader church stood in sharp contrast to the legalism of the men from Judea. Where the Judaizers sowed division, the true work of the gospel brought joy, freedom, and unity.
When Paul and Barnabas arrived in Jerusalem, they were warmly received by the church, the apostles, and the elders. This was not a hostile confrontation, but a family matter to be resolved within the household of faith. Paul and Barnabas reported “all things that God had done with them,” highlighting that their missionary work was not a human enterprise, but the sovereign work of God. By framing the matter in this way, they emphasized that the debate was not about their personal methods or decisions, but about God’s revealed plan for salvation through faith alone.
The Men from Judea Re-State Their Teaching
Acts 15:5 — 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.”
Here Luke records that even within the Christian community there arose a faction of believers from among the Pharisees who insisted that Gentile converts must first be circumcised and placed under the Mosaic law. This reveals how deeply ingrained their former religious system was, even after coming to Christ. Old habits and ways of thinking die slowly, and the Pharisees were especially known for their meticulous adherence to the law and the traditions built around it.
The Pharisees, more than any other group in Judaism, were convinced that justification before God could be obtained through the works of the law. To them, righteousness was measured by obedience to hundreds of rules and regulations. For a Pharisee to truly become a Christian required far more than acknowledging Jesus as the Messiah; it demanded forsaking all reliance on personal merit and law-keeping as a basis for justification, and instead embracing Christ alone.
Paul himself was a Pharisee before his conversion. He described his former life in Philippians 3:5–6: “circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.” Yet Paul came to see that all these supposed advantages were worthless compared to knowing Christ. He testified in Galatians 2:16: “knowing that a man is not justified by the works of the law but by faith in Jesus Christ, even we have believed in Christ Jesus, that we might be justified by faith in Christ and not by the works of the law; for by the works of the law no flesh shall be justified.”
This distinction is crucial. The Pharisees who had come to faith in Christ had to turn from their efforts to earn God’s favor through law-keeping, just as pagans in Lystra had to turn from their idols. In Acts 14:15 Paul and Barnabas cried out to the crowd, “Men, why are you doing these things? We also are men with the same nature as you, and preach to you that you should turn from these useless things to the living God, who made the heaven, the earth, the sea, and all things that are in them.” In both cases—whether pagan idolatry or Pharisaic legalism—the call was the same: turn from self-reliance and false hopes, and look to Christ alone. Jesus is not added to human effort, He is the sole foundation of salvation.
The Pharisee-believers insisted, “It is necessary to circumcise them, and to command them to keep the law of Moses.” This teaching had two components. First, Gentile converts had to undergo circumcision as a rite of initiation into the covenant community of Israel. Second, they were bound to observe the full yoke of the Mosaic law in order to be fully accepted. Their teaching might have sounded accommodating—“Gentiles are welcome to come to Jesus”—but the condition nullified grace by requiring them to pass through Moses before reaching Christ. In essence, this was a denial of the sufficiency of Christ’s sacrifice.
The Pharisee party could even attempt to marshal Old Testament support for their view. For instance, Exodus 12:48–49 says, “And when a stranger dwells with you and wants to keep the Passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as a native of the land. For no uncircumcised person shall eat it. One law shall be for the native-born and for the stranger who dwells among you.” Likewise, Isaiah 56:6 declares, “Also the sons of the foreigner who join themselves to the Lord, to serve Him, and to love the name of the Lord, to be His servants—everyone who keeps from defiling the Sabbath, and holds fast My covenant.” These passages could be cited as proof texts that Gentiles were expected to join Israel’s covenant by circumcision and law-keeping.
Yet what these Pharisee-believers failed to grasp was that the coming of Christ inaugurated a new covenant. The old covenant had served its purpose as a tutor to lead Israel to Christ (Galatians 3:24–25), but it could never justify anyone. The righteousness of God is now revealed apart from the law, through faith in Jesus Christ to all and on all who believe (Romans 3:21–22). By demanding circumcision and law-keeping, they were dragging the church back into bondage just as God had opened the way of freedom.
B. The Jerusalem Council
1. Peter Speaks to the Issue
Acts 15:6–11 — Now the apostles and elders came together to consider this matter. 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. So God, who knows the heart, acknowledged them by giving them the Holy Spirit, just as He did to us, and made no distinction between us and them, purifying their hearts by faith. 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? But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.”
The apostles and elders gathered to deliberate this question. They did not leave it unresolved or to the private conscience of individual believers, because the issue was too central to the gospel. The council faced the fundamental question: Are Christians made right with God by faith alone, or by faith plus adherence to the Law of Moses? Put differently, Is the work of Christ sufficient in itself, or must human works be added to secure salvation?
This debate was no light matter. It was not about secondary differences but about the heart of Christianity itself. If the Judaizers were correct, then the death and resurrection of Christ were not enough to save, and human effort was necessary. If Paul and Barnabas were correct, then salvation is entirely by grace through faith in Christ, apart from works of the law.
Luke notes that “there had been much dispute.” This must have been a weighty and passionate debate, with believers on both sides speaking firmly. Yet in the midst of it, Peter rose to speak. His role was vital. As the apostle who first preached to the Gentiles in the house of Cornelius (Acts 10), Peter could testify with authority that God had already revealed His will concerning Gentile salvation.
Peter began with a reminder: “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.” He recalled how God Himself directed him to preach to Cornelius and his household, and how the Gentiles had received the Holy Spirit. This was God’s seal of approval. Peter stressed that God, “who knows the heart,” had already accepted Gentile believers by giving them the Holy Spirit “just as He did to us.” If God made no distinction, then neither should the church.
Peter highlighted the means of salvation: “purifying their hearts by faith.” Here the essential truth is stated plainly—hearts are cleansed not by rituals, not by circumcision, not by law-keeping, but by faith in Christ. This echoes the consistent teaching of Scripture: Romans 5:1 says, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” Ephesians 2:8–9 adds, “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.”
Peter then confronted the error directly: “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?” The law, which the Pharisee party exalted, had proven to be a burden that Israel never successfully carried. From the golden calf at Sinai to the violations recorded in Nehemiah’s day, Israel’s history was marked by repeated failure under the law. To place Gentiles under this same yoke was to invite futility and to “test God” by resisting His revealed plan of salvation by grace.
Peter’s conclusion was powerful and unifying: “But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.” Notice his reversal of expected language. A Jew might normally have said, “Gentiles can be saved like us.” Instead, Peter declared, “We shall be saved in the same manner as they.” This statement underscored the great truth that there is only one way of salvation, both for Jew and Gentile, and that is through the grace of Christ. Law-keeping contributes nothing. Grace alone, through faith alone, in Christ alone, is the gospel.
2. Paul and Barnabas Confirm Peter’s Testimony
Acts 15:12 — 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.
After Peter spoke, the atmosphere shifted. The assembly, once full of dispute, became silent. This indicates that the leaders present were men of integrity, willing to listen carefully and consider the evidence. Barnabas and Paul then testified to their missionary work, recounting the miracles and wonders God had performed among the Gentiles.
Their report confirmed Peter’s testimony. God had undeniably worked among the Gentiles apart from the law, validating their faith through signs and wonders. This was the same pattern seen among the Jews in Jerusalem at Pentecost, showing that God was treating Jew and Gentile alike. The logic was simple: if God had accepted the Gentiles by grace, who were the apostles and elders to reject them?
This moment illustrates an important principle: true doctrine is confirmed not only by Scripture but also by God’s evident work. Just as Jesus taught that a tree is known by its fruit (Matthew 7:17–18), so too the fruit of Gentile conversion and Spirit-empowered works testified to the truth of the gospel of grace.
4. Sending Paul, Barnabas, Judas, and Silas with News of the Council’s Decision
Acts 15:22 — 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.
The decision of the Jerusalem council was not made in secrecy or left ambiguous. The apostles, the elders, and the entire congregation agreed together in unity. This is noteworthy because the “certain men” mentioned in Acts 15:1, who had originally stirred the dispute, allowed themselves to be persuaded by Scripture, by the testimony of God’s work, and by the Spirit’s confirmation. They yielded to the truth, showing humility.
It is admirable when men boldly state their convictions, even when mistaken, but it is far more admirable when men are willing to admit they are wrong and embrace correction. A teachable spirit is a precious thing in the church. These believers modeled what James exhorted in James 1:19: “So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath.”
The council wisely sent Judas (also called Barsabas) and Silas, two respected leaders, with Paul and Barnabas back to Antioch. This ensured that the decision was not seen as merely Paul and Barnabas defending their own ministry, but as the unified decision of the apostles, elders, and church in Jerusalem. Sending Jewish representatives alongside Paul and Barnabas also promoted peace, demonstrating that Jewish and Gentile leaders together endorsed the same gospel message.
5. A Letter of Decision Is Drafted
Acts 15:23–29 — 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. 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; it seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul, men who have risked their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who will also report 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 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 put its decision in writing, providing an official letter for clarity and authority. The letter stated directly that Gentiles were under no obligation to submit to circumcision or the Mosaic law for salvation. However, they were encouraged to abstain from certain practices—idolatry, blood, things strangled, and sexual immorality—for the sake of fellowship with Jewish believers and to avoid offense. This was not presented as a means of salvation, but as a demonstration of love and unity within the body of Christ.
The letter was addressed specifically to the Gentile churches in Antioch, Syria, and Cilicia—regions where Jewish and Gentile believers lived side by side and where potential for division was greatest. It was not meant to bind every Gentile church worldwide to these stipulations, but rather to address the immediate situation of tension in mixed congregations.
The most striking phrase in the letter is, “For it seemed good to the Holy Spirit, and to us.” This shows that the council was not merely acting on human reasoning or compromise, but under the leading of the Holy Spirit. The Spirit bore witness through the testimony of Peter, Paul, Barnabas, and James, confirming the gospel of grace. The unity that resulted was evidence of His work. One commentator observed, “They boldly treat the Holy Spirit as one of their number—as though He sat with them in their deliberations.”
The letter closed with the simple word, “Farewell.” This signified that the matter was settled once and for all. The church had spoken with the Spirit’s authority. Salvation is by grace through faith in Jesus Christ, not by works of the law. Any obedience to God’s commands flows from salvation already received, not as a condition for earning it.
This remains a timeless lesson. The issue of salvation by grace through faith was settled here in the infancy of Christianity, and it is settled for all time. To add law or works as a requirement for justification is to corrupt the gospel. Paul later wrote in Galatians 5:1–2: “Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage. Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing.”
C. Paul and Barnabas Return to Antioch
1. A Joyful Reception Among the Gentile Christians
Acts 15:30–31 — So when they were sent off, they came to Antioch; and when they had gathered the multitude together, they delivered the letter. When they had read it, they rejoiced over its encouragement.
When Paul, Barnabas, Judas, and Silas returned to Antioch with the official letter from the Jerusalem council, the whole congregation was assembled to hear the verdict. One can imagine the anticipation that filled the room. These Gentile believers must have wondered, Would the apostles and elders in Jerusalem declare that their faith was insufficient because they had not submitted to circumcision and the Mosaic law? Would they be told that they were not truly saved?
The answer was not condemnation but encouragement. As the letter was read aloud, the believers discovered that the principle of grace had triumphed. They were declared to be fully accepted in Christ apart from the law. The decision reaffirmed that salvation is through the grace of the Lord Jesus Christ, not through circumcision or ritual observance. Upon hearing this, the Gentile Christians “rejoiced over its encouragement.” Their joy reflected the peace of the gospel, for they now knew beyond doubt that they were justified before God by faith in Christ alone.
This moment shows the pastoral wisdom of the Jerusalem council. They did not simply issue a decree but delivered a message that encouraged and strengthened hearts. Doctrine rightly taught and applied is never oppressive but life-giving, for the truth sets men free (John 8:32).
2. The Work of the Gospel Continues in Antioch
Acts 15:32–35 — Now Judas and Silas, themselves being prophets also, exhorted and strengthened the brethren with many words. And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles. However, it seemed good to Silas to remain there. Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also.
The Jerusalem representatives, Judas and Silas, were not mere messengers but also prophets—men gifted by the Spirit to speak God’s Word with clarity and power. They exhorted and strengthened the believers in Antioch, confirming the truth of the council’s decision and encouraging continued faithfulness. Their ministry demonstrates how God provides gifted leaders at crucial times to stabilize and strengthen the church.
After a season of fruitful ministry, Judas returned to Jerusalem, but Silas chose to remain in Antioch. This decision would later prove significant, for Silas became a trusted companion of Paul on his second missionary journey (Acts 15:40). God was already preparing the next chapter of gospel expansion by positioning His servants where they were needed.
Paul and Barnabas also continued in Antioch, devoting themselves to teaching and preaching the word of the Lord, alongside many others who were likewise engaged in ministry. The church at Antioch, once threatened by division through false teaching (Acts 15:1), now flourished in unity and strength because the matter had been handled wisely and biblically. The gospel not only survived the attack of legalism but advanced with renewed vigor.
This episode illustrates an enduring truth: when false teaching is confronted with Scripture and resolved in the Spirit’s guidance, the church is not weakened but strengthened. The attempted disruption by the Judaizers could have divided the church permanently. Instead, it produced clarity, unity, and greater boldness in proclaiming salvation by grace through faith.
D. The Contention Over John Mark
1. Paul Suggests Revisiting the Churches
Acts 15:36 — 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.”
After some time had passed in Antioch, Paul proposed to Barnabas that they return to the churches planted during their first missionary journey. This shows that Paul was not only concerned with evangelism in unreached places but also with nurturing the faith of new believers. His desire was to “see how they are doing,” revealing a true pastoral heart.
Paul had the heart of both an evangelist and a shepherd. He was like an obstetrician, bringing spiritual life through the preaching of the gospel, but also like a pediatrician, committed to helping these new believers grow in maturity. This balance is crucial in ministry. Evangelism without discipleship leaves believers vulnerable, while discipleship without evangelism neglects the Great Commission. Paul’s vision encompassed both.
This verse reflects the apostolic concern expressed later in 2 Corinthians 11:28, where Paul said, “besides the other things, what comes upon me daily: my deep concern for all the churches.” His desire was not only to plant churches but to ensure they were grounded in the truth, protected from error, and strengthened in faith.
2. Paul and Barnabas Divide Over John Mark
Acts 15:37–41 — Now Barnabas was determined to take with them John called Mark. 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. Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus; but Paul chose Silas and departed, being commended by the brethren to the grace of God. And he went through Syria and Cilicia, strengthening the churches.
Luke tells us that Barnabas was determined to bring John Mark with them again. Mark, however, had left Paul and Barnabas during their first journey in Pamphylia (Acts 13:13), under circumstances that suggested weakness or unreliability. This was enough for Paul to object strongly to his inclusion on another mission.
The dispute between Paul and Barnabas escalated into “sharp contention.” This was not a minor difference of opinion but an intense disagreement that resulted in their parting ways. Luke does not assign blame, nor does he indicate who was right or wrong. This reminds us that even godly men, committed to the same Lord, may clash over ministry decisions.
It is significant to note that earlier in this chapter disputes had arisen over doctrine (Acts 15:2, 7). Those were essential disagreements that had to be resolved with clarity. But here, the dispute was more personal and practical in nature, rather than doctrinal. Sharp contention in personal matters often indicates that pride, hurt feelings, or differing temperaments may play a role, and likely both sides bear some measure of fault.
Barnabas, known as the “son of encouragement” (Acts 4:36), was also John Mark’s cousin (Colossians 4:10). His family connection and gracious character inclined him to give Mark another chance. Paul, on the other hand, was unwilling to risk the success of the mission on someone who had previously abandoned the work. Their different perspectives reflect two valid ministry concerns—compassion for the fallen and firmness in accountability.
As a result, Barnabas took Mark and sailed to Cyprus, while Paul chose Silas as his companion. The church at Antioch commended Paul and Silas to the grace of God, showing the congregation’s confidence in Paul’s leadership. Paul and Silas then traveled through Syria and Cilicia, strengthening the churches there.
While their separation was regrettable, God used it to multiply the work. Instead of one missionary team, there were now two. However, this cannot be used as an excuse to justify personal quarrels. As Christians, we are commanded to resolve relational conflicts (Matthew 5:23–24). God can bring good out of human failure, but believers are still responsible for their actions.
Remarkably, Paul later reconciled with John Mark. In Colossians 4:10, he commended Mark to the church. In Philemon 1:24, Mark is listed as a fellow laborer. Most significantly, in 2 Timothy 4:11, Paul wrote, “Get Mark and bring him with you, for he is useful to me for ministry.” Whether Mark matured, Paul softened, or both, God worked to restore their relationship. This shows the grace of God at work in sanctifying even His most faithful servants.
Finally, Luke highlights Silas as Paul’s new companion. Silas, also called Silvanus, was well qualified for the task. He was a leading man among the brethren (Acts 15:22), a prophet (Acts 15:32), a Roman citizen (Acts 16:37), likely fluent in Greek, and a trusted co-laborer with both Peter and Paul (1 Peter 5:12; 1 Thessalonians 1:1; 2 Thessalonians 1:1). God prepared Silas for this role, showing that His providence governs even through the disappointments and disagreements of His people.
