Lesson Twenty-Nine: The Jerusalem Council

Supplementary Materials

The Issue: Circumcision and the Law (15:1, 5) "Except ye be circumcised after the manner of Moses, ye cannot be saved." (15:1) "It was needful to circumcise them, and to command them to keep the law of Moses." (15:5) The Judaizers taught that Gentiles must:

• Be circumcised (become Jewish proselytes)
• Keep the Law of Moses
• In addition to believing in Jesus

Why this mattered: If this teaching were true, the gospel would be: Jesus + Law of Moses = Salvation. This would make Christianity a sect of Judaism rather than a universal faith. The entire Gentile mission was at stake.

Who Were the Judaizers? Description Details Origin "Certain men which came down from Judaea" (15:1) Background "Certain of the sect of the Pharisees which believed" (15:5) Their error They had believed in Jesus but had not left behind their Pharisaic view that Law-keeping was essential for righteousness Not authorized "To whom we gave no such commandment" (15:24) — they did not represent the Jerusalem church's official teaching

The Response: Sending to Jerusalem (15:2-4)

• "No small dissension and disputation" (15:2) — Paul and Barnabas vigorously opposed the false teaching
• Sent to Jerusalem — The matter was important enough to consult the apostles and elders
• "Brought on their way by the church" (15:3) — Official delegation with church support
• "Declaring the conversion of the Gentiles" (15:3) — Shared the good news along the way; "great joy" resulted

Galatians 2:1-2: Paul says he went "by revelation" — God directed him to go. He took Titus, an uncircumcised Greek, as a test case.

Peter's Speech (15:7-11) After "much disputing" (15:7), Peter rose to speak. This is Peter's last appearance in Acts.

Note the reversal in 15:11: The Judaizers said Gentiles must become like Jews to be saved. Peter said Jews are saved the same way Gentiles are — by grace through faith!

"A Yoke... Neither We Nor Our Fathers Were Able to Bear" (15:10) What did Peter mean?

• The Law demanded perfect obedience — no one could fully keep it
• The Law revealed sin but could not remove it (Rom. 3:20)
• The Law brought a curse on those who failed (Gal. 3:10)
• Even the best Jews (like Paul, Phil. 3:6) couldn't earn righteousness through it

Contrast with Jesus: "My yoke is easy, and my burden is light" (Matt. 11:30). Grace liberates; legalism burdens.

Barnabas and Paul's Testimony (15:12) "Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them." Note the order: "Barnabas and Paul" — in Jerusalem, Barnabas was better known. Their testimony added evidence:

• God had worked miracles among uncircumcised Gentiles
• These signs confirmed the message Paul preached
• God was clearly accepting Gentiles without the Law

James's Speech and Judgment (15:13-21) James, the Lord's brother, was a leader in the Jerusalem church (Gal. 1:19; 2:9). He rendered the final judgment. James's Use of Amos 9:11-12 (Acts 15:16-18)

"After this I will return, and will build again the tabernacle of David, which is fallen down... That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called." James's point: The prophets foretold that Gentiles would be included in God's people. This wasn't a departure from Scripture — it was fulfillment of Scripture! Amos's Prophecy James's Application "Build again the tabernacle of David" The Messianic kingdom is being established through Christ "The residue of men might seek... the Lord" A remnant from all nations will turn to God "All the Gentiles, upon whom my name is Gentiles would bear God's name — as called" Gentiles, not as Jews

James's Judgment (15:19-21) "Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God." "My sentence" (Greek: krino) — My judgment, my decision. James rendered the verdict: Don't burden Gentiles with the Law. The Four Prohibitions (15:20) Abstain From Explanation "Pollutions of idols" Food sacrificed to idols; participating in idol feasts (see 15:29 — "meats offered to idols") "Fornication" Sexual immorality of all kinds (Greek: porneia); very common in pagan culture "Things strangled" Animals killed without draining the blood (cf. Lev. 17:13-14) "Blood" Consuming blood; prohibition goes back to Noah (Gen. 9:4)

Why These Four Things? Scholars have offered several explanations: View Explanation Fellowship view These practices would make table fellowship between Jewish and Gentile Christians impossible. Avoiding them promoted unity. Leviticus 17-18 view These were rules for "strangers" living among Israel in Leviticus 17-18 — the minimum expected of Gentiles in proximity to Jews. Idol worship view All four were associated with pagan temple worship — idol feasts included all of these. Complete separation from idolatry was required. Moral/cultural view Fornication is clearly moral law (still binding). The others were cultural accommodations for that time and place.

Key Point: These were NOT requirements for salvation. They were guidelines for fellowship and holiness. The Gentiles were already saved by grace through faith — these instructions helped them live as Christians in a pagan world while maintaining unity with Jewish believers.

The Significance of the Jerusalem Council

• Preserved the gospel of grace — Salvation is through faith in Christ, not

Law-keeping

• Confirmed Gentile freedom — Gentiles don't have to become Jews to be

Christians

• Maintained church unity — Jews and Gentiles are one body in Christ
• Enabled worldwide mission — The gospel could now spread without

Jewish cultural barriers

• Demonstrated biblical decision-making — Testimony of experience,

teaching of Scripture, guidance of the Spirit

Key Cross-References

Lessons from Acts 15:1-21 1. Salvation is by grace through faith — not by works of the Law. 2. False teaching must be opposed — Paul and Barnabas engaged in "no small disputation." 3. God shows no partiality — Jews and Gentiles are saved the same way. 4. Scripture must guide decisions — James appealed to the prophets. 5. Don't add to the gospel — requiring more than God requires "tempts God." 6. Unity requires sensitivity — some accommodations help maintain fellowship.