About Acts

Acts records the birth and growth of the church through the power of the Holy Spirit from Jerusalem to Rome.

Author: LukeWritten: c. AD 62-64Reading time: ~5 minVerses: 41
Holy SpiritWitnessChurch GrowthMissionPersecutionUnity

King James Version

Acts 15

41 verses with commentary

The Jerusalem Council

And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

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The Jerusalem Council crisis reveals the perpetual tension between grace and legalism. These Judaizers from Judaea insisted that Gentile converts must be circumcised 'after the manner of Moses' to be saved, adding works to faith. This directly contradicted the gospel of grace that Paul and Barnabas preached. The Greek 'sōthēnai' (be saved) is passive, emphasizing that salvation is received, not achieved through human effort.

When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

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Paul and Barnabas engage in 'no small dissension' (Greek 'stasis' - conflict, uprising) because the gospel itself was at stake. They refused to compromise on justification by faith alone. The decision to appeal to the apostles and elders in Jerusalem demonstrates biblical church government and the importance of doctrinal unity. This establishes precedent for resolving theological disputes through godly counsel.

And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.

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As they traveled, Paul and Barnabas 'declared the conversion of the Gentiles' (Greek 'epistrophē' - turning, conversion), causing great joy among believers. This spontaneous testimony reveals the missionary heart of early Christianity. The joy of the brethren demonstrates that most Jewish Christians celebrated Gentile inclusion, contrary to the Judaizers' narrow view.

And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

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The Jerusalem church, apostles, and elders received them warmly and heard their report of 'all things that God had done with them.' The passive construction emphasizes God as the primary actor in missions. This reception contrasts with the Judaizers' hostile reception, showing that official church leadership supported the Gentile mission.

But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. rose: or, rose up, said they, certain

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The Pharisee believers represent a significant faction within the early church who hadn't fully grasped grace. Though they believed in Christ, they maintained that Gentiles must keep 'the law of Moses' and be circumcised. This shows that theological error can persist even among genuine believers. The issue wasn't salvation by works per se, but adding requirements to Christ's finished work.

And the apostles and elders came together for to consider of this matter.

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The apostles and elders assembled to 'consider this matter' (Greek 'eidon' - to see, examine). This formal council demonstrates the early church's commitment to resolving doctrinal disputes through careful theological reflection, Scripture study, and Spirit-led consensus. The gravity of the assembly shows they recognized this as a defining moment for Christianity's future.

And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

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The 'great disputing' at the Jerusalem Council reveals how seriously the early church took theological questions. The debate over Gentile circumcision touched fundamental issues about salvation's basis and the law's role. That the church allowed extensive discussion before resolution shows wisdom in thoroughly addressing controversies rather than quick, superficial decisions.

And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;

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Peter's description of God as 'which knoweth the hearts' establishes that divine acceptance bases on internal faith, not external ritual. His argument that God gave the Spirit to Gentiles 'like as he did unto us' places Jewish and Gentile believers on equal footing. This testimony proved decisive in the Jerusalem Council's deliberation.

And put no difference between us and them, purifying their hearts by faith.

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Peter's testimony that God 'put no difference between us and them, purifying their hearts by faith' articulated salvation's essential principle. The cleansing comes through faith alone, not through law-keeping or ritual observance. This 'no difference' between Jew and Gentile became foundational to Paul's theology (Romans 3:22-23) and remains Christianity's core claim.

Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

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Peter's question - 'why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?' - powerfully argues against legalism. Adding law-keeping to faith 'tempts God' by testing whether grace really suffices. Peter's admission that Jews themselves couldn't bear the law's yoke demonstrates its purpose: revealing sin and driving us to Christ (Galatians 3:24).

But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

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But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they—Peter's statement inverts the expected formula: rather than Gentiles being saved like Jews, Jews are saved like Gentiles—by grace alone, apart from law-keeping. Through the grace (διὰ τῆς χάριτος) emphasizes salvation's unmerited nature; 'Lord Jesus Christ' uses the full title denoting deity, messiahship, and sovereignty. Even as they (καθ' ὃν τρόπον κἀκείνοι) refers to Cornelius and Gentile converts who received the Spirit without circumcision. This leveling statement—Jew and Gentile saved identically by grace through faith—settles the circumcision controversy.

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.

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The multitude's silence before Barnabas and Paul's testimony demonstrates respect for apostolic witness and hunger for truth. They rehearsed 'miracles and wonders God had wrought among the Gentiles' - the Greek 'sēmeia kai terata' (signs and wonders) authenticated the Gentile mission. God's miraculous confirmation of Gentile inclusion settled the theological question.

And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:

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James (the Lord's brother and Jerusalem church leader) rose to give the decisive judgment. His leadership role shows the transition from Peter's early prominence to James's position as head of the Jerusalem church. The Greek 'apekrithē' (answered) implies authoritative pronouncement. James would synthesize Peter's testimony, Paul's report, and scriptural evidence into a binding decision.

Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

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James uses Peter's Hebrew name 'Simeon,' emphasizing continuity with Jewish faith while acknowledging Gentile inclusion. He summarizes Peter's account of God's visitation to 'take out of them a people for his name.' The Greek 'laos' (people) - previously reserved for Israel - now includes Gentiles. This demonstrates that the church, not ethnic Israel, is God's chosen people in the New Covenant.

And to this agree the words of the prophets; as it is written,

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James declares 'to this agree the words of the prophets' - the gospel to Gentiles fulfills rather than contradicts Old Testament Scripture. This hermeneutical principle is crucial: the New Testament interprets and fulfills the Old. James will quote Amos 9:11-12 to prove that Gentile inclusion was always God's plan.

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:

View commentary
After this I will return, and will build again the tabernacle of David—James quotes Amos 9:11-12 (LXX) at the Jerusalem Council to justify Gentile inclusion without circumcision. The Greek σκηνήν (skēnēn, tabernacle/tent) refers to David's fallen dynasty. The verb ἀνοικοδομήσω (anoikodomēsō, I will rebuild) emphasizes God's sovereign restoration, not human effort.

Which is fallen down (τὴν πεπτωκυῖαν)—The perfect participle indicates the completed state of David's house after the exile. James argues that Christ's resurrection fulfills this promise, establishing a restored kingdom that now includes Gentiles "upon whom my name is called" (v. 17). This isn't ethnic Israel's political restoration but the Messiah's universal reign through the church, vindicating Peter's report of Gentile conversions (v. 7-11).

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.

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James quotes Amos 9:11-12 to demonstrate that Gentile inclusion was prophesied in Scripture. The phrase ὅπως ἂν ἐκζητήσωσιν (hopōs an ekzētēsōsin, 'so that they might seek') expresses divine purpose—God's plan always included the nations. The term οἱ κατάλοιποι τῶν ἀνθρώπων (hoi kataloipoi tōn anthrōpōn, 'the remnant of mankind') echoes prophetic language about a preserved, faithful group. The phrase πάντα τὰ ἔθνη (panta ta ethnē, 'all the Gentiles') is emphatic—not some nations, but ALL nations.

The clause ἐφ' οὓς ἐπικέκληται τὸ ὄνομά μου (eph' hous epikeklētai to onoma mou, 'upon whom my name is called') indicates covenant ownership—these Gentiles bear God's name, making them His people. This was revolutionary for Jewish believers who viewed Gentiles as unclean outsiders. The authority statement λέγει Κύριος ὁ ποιῶν ταῦτα (legei Kyrios ho poiōn tauta, 'says the Lord who does these things') emphasizes God as the active agent in this inclusion. The perfect tense of ἐπικέκληται (epikeklētai) indicates a completed action with ongoing results—God's name has been called upon the Gentiles and remains upon them, establishing permanent relationship and identity.

Known unto God are all his works from the beginning of the world.

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God's works have been 'known unto God from the beginning of the world' (Greek 'ap' aiōnos' - from eternity). This affirms God's exhaustive foreknowledge and sovereign plan. Gentile inclusion wasn't an afterthought or plan B - it was God's eternal purpose. This settles the theological question: what God eternally purposed cannot be wrong.

Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:

View commentary
James's judgment - 'we trouble not them, which from among the Gentiles are turned to God' - concluded that Gentile conversion didn't require Jewish cultural conformity. His minimal requirements (verse 20) addressed practical fellowship concerns rather than salvation requirements. This decision preserved gospel purity while respecting cultural sensitivities, providing wisdom for contextualization debates.

But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

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The Jerusalem Council's Decision: This verse records the apostolic decree addressing Gentile believers' relationship to Mosaic Law. The Greek word ἀπέχεσθαι (apechesthai, "abstain") means to hold oneself away from, indicating active avoidance rather than passive non-participation. Four Prohibitions: (1) ἀλισγημάτων τῶν εἰδώλων (alisgēmatōn tōn eidōlōn, "pollutions of idols")—meat offered to idols; (2) πορνείας (porneias, "fornication")—sexual immorality; (3) πνικτοῦ (pniktou, "things strangled")—meat not properly bled; (4) αἵματος (haimatos, "blood")—consuming blood.

Theological Significance: These requirements balance freedom from the Law with sensitivity to Jewish believers. Three of the four relate to Noahic covenant principles (Genesis 9:3-6), suggesting universal moral standards. Practical Wisdom: By requiring only these essentials, the apostles removed barriers to Gentile conversion while maintaining fellowship between Jewish and Gentile believers in mixed congregations.

For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

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James notes that Moses is 'read in the synagogues every sabbath day,' acknowledging Jewish believers' continued connection to their heritage. However, this doesn't mean Gentiles must become Jews. Rather, James will propose minimal restrictions for Gentile-Jewish fellowship, removing stumbling blocks while maintaining gospel freedom.

The Council's Letter to Gentile Believers

Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren:

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The apostles, elders, and whole church chose representatives to accompany Paul and Barnabas to Antioch. This demonstrates church government through leadership and congregational consent. Judas (Barsabas) and Silas, 'chief men among the brethren,' would confirm the council's decision. Their involvement ensured the letter's authenticity and authority.

And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

View commentary
The letter addresses 'the brethren which are of the Gentiles in Antioch and Syria and Cilicia,' affirming their full status as brothers despite not being circumcised. The formal greeting emphasizes unity in Christ transcending ethnic boundaries. This written decree would prevent future Judaizers from claiming Jerusalem's authority.

Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:

View commentary
The council acknowledges that 'certain which went out from us have troubled you with words, subverting your souls.' The Greek 'anaskeuazō' (subvert, unsettle) shows the destructive nature of false teaching. Importantly, these troublers went out 'to whom we gave no such commandment,' disclaiming any official authorization for their legalism.

It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

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The phrase 'being assembled with one accord' (Greek 'homothymadon' - with one mind/passion) emphasizes the Spirit-led unity achieved through careful deliberation. Their unanimous decision demonstrates that the Spirit guides the church into truth through corporate discernment, not individual interpretation alone.

Men that have hazarded their lives for the name of our Lord Jesus Christ.

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Paul and Barnabas are commended as 'men that have hazarded their lives for the name of our Lord Jesus Christ.' The Greek 'paradedōkosi' (have delivered up, risked) describes willing self-sacrifice. This apostolic commendation validated their ministry and refuted the Judaizers' accusations. Gospel ministers are authenticated by suffering for Christ's sake.

We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. mouth: Gr. word

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Judas and Silas would 'tell you the same things by mouth' (literally 'by word of mouth'), confirming the written decree through personal testimony. This dual witness - written and oral - ensured clarity and prevented misinterpretation. The early church valued both inscripturated truth and personal exposition.

For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

View commentary
The Council's decision formula 'it seemed good to the Holy Ghost, and to us' shows remarkable balance between divine guidance and human discernment. The directive to lay 'no greater burden' on Gentiles than necessary minimal requirements (food laws, sexual purity) protected unity while respecting Jewish sensibilities. This decision liberated Gentile Christianity from Jewish ceremonial law.

That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.

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The council requires abstention from 'meats offered to idols, and from blood, and from things strangled, and from fornication.' These prohibitions aren't salvific requirements but practical wisdom for Jewish-Gentile fellowship. Three relate to food laws (idolatry, blood, strangling), one to sexual morality. The letter promises 'ye shall do well,' not 'ye shall be saved' - distinguishing justification from sanctification.

So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:

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The delegation 'came to Antioch' and 'gathered the multitude together' to deliver the letter. This public reading ensured transparency and prevented selective interpretation. The 'multitude' hearing together fostered unity and corporate understanding of the council's decision.

Which when they had read, they rejoiced for the consolation. consolation: or, exhortation

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The Gentiles 'rejoiced for the consolation' (Greek 'paraklēsis' - encouragement, exhortation). This joy stemmed from knowing they were fully accepted without circumcision. The letter's affirmation liberated them from legalistic burdens and confirmed salvation by grace alone. True doctrine produces joy.

And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.

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Judas and Silas, being 'prophets also themselves,' exhorted and confirmed the brethren 'with many words.' The gift of prophecy included both revelation and edification. Their extended ministry shows that the council's decision required pastoral application and explanation. Truth must be not only declared but also applied.

And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.

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After tarrying 'a space,' Judas and Silas were 'let go in peace from the brethren unto the apostles.' The phrase 'in peace' (Greek 'eirēnē') indicates reconciliation and unity. What began as serious conflict ended in fellowship. The gospel rightly understood produces peace among God's people.

Notwithstanding it pleased Silas to abide there still.

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This verse (appearing in some manuscripts) notes that Silas chose to remain in Antioch. His decision to stay would prove providential - when Paul needed a new companion after separating from Barnabas, Silas was available. God's sovereignty works through human choices to accomplish His purposes.

Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

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Paul and Barnabas 'continued in Antioch, teaching and preaching the word of the Lord, with many others also.' The combination of 'teaching' (didaskō - systematic instruction) and 'preaching' (euangelizō - proclaiming good news) represents comprehensive ministry. The involvement of 'many others' shows the multi-elder pattern in early churches.

Paul and Barnabas Separate

And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.

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Paul proposes to Barnabas, 'Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.' This pastoral concern for young churches demonstrates apostolic responsibility. The phrase 'see how they do' shows that evangelism must be followed by discipleship and oversight.

And Barnabas determined to take with them John, whose surname was Mark.

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Barnabas 'determined to take with them John, whose surname was Mark.' The word 'determined' (Greek 'bouleuō') indicates firm intention. Barnabas saw potential in Mark despite his earlier failure. This grace-oriented approach would ultimately be vindicated - Mark later became useful to Paul (2 Tim. 4:11).

But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

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Paul 'thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.' Paul's concern was mission effectiveness - Mark had proven unreliable. While Barnabas emphasized grace and restoration, Paul prioritized faithfulness and perseverance. Both perspectives have biblical merit.

And the contention was so sharp between them, that they departed asunder one from the other : and so Barnabas took Mark, and sailed unto Cyprus;

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The 'contention was so sharp between them, that they departed asunder.' The Greek 'paroxysmos' (sharp disagreement) describes intense conflict. Even godly leaders can disagree strongly. Rather than force artificial unity, they separated into two missionary teams, doubling their gospel impact. God's sovereignty turns human conflict into kingdom advance.

And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

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Paul 'chose Silas, and departed, being recommended by the brethren unto the grace of God.' Silas's selection as Paul's new companion proved strategic - as a Roman citizen (Acts 16:37) and prophet (Acts 15:32), he was well-qualified for Gentile ministry. The church's commendation shows their support despite the recent conflict.

And he went through Syria and Cilicia, confirming the churches.

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Paul 'went through Syria and Cilicia, confirming the churches.' The verb 'confirming' (Greek 'epistērizō') means strengthening, establishing, making firm. This pastoral follow-up demonstrates that Paul's evangelistic zeal was matched by concern for church stability. Gospel proclamation must be accompanied by doctrinal grounding.

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