ESV Global Study Bible :: Footnotes for Acts 15

Acts 15:1–35 The Jerusalem Council. A conference was held in Jerusalem (c. a.d. 48 or 49) to discuss conditions for Gentile membership in the church. The “Pharisaic” group in the Jerusalem church (vv. 1–5) raised the issue. Peter defended the Gentile mission (vv. 6–11). James proposed a solution (vv. 12–21), and an official agreement was reached (vv. 22–35).

Acts 15:1–5 The Antioch church had reached out to many Gentiles (11:20–21). God had given Paul and Barnabas great success among the Gentiles on their mission (14:27). Some conservative Jewish Christians argued that Gentiles needed to be circumcised in order to be Christians.

Acts 15:1 The Jewish law contained basic moral laws and many laws of a more “ceremonial” nature. These included circumcision, food laws, and many requirements involving external purity, sacrifices, and festivals. To follow them would make it virtually impossible for Gentiles to live in their communities. Paul addresses the issue of circumcision in Rom. 2:25–29; 4:9–16; Gal. 2:3–5; 5:2–12; 6:12–15.

Acts 15:5 Those from the Pharisees were likely the same group as those insisting on circumcision in v. 2 and 11:2.

Acts 15:6–11 Peter defended Paul’s Gentile mission.

Acts 15:6 The apostles and the elders provided the main leadership at the council. Verse 22 indicates that “the whole church” was present for the occasion and apparently also gave consent to the decision.

Acts 15:7 after there had been much debate. This important theological issue in the early church was decided by careful reasoning and thoughtful discussion based on Scripture. Peter’s reference to the Gentiles hearing the gospel . . . by my mouth . . . in the early days refers to his witness at the house of Cornelius (10:34–43), c. a.d. 38, as many as 10 years before the Jerusalem council.

Acts 15:9 cleansed their hearts by faith. The faith of the Gentiles at Cornelius’s house is implicit in chs. 10–11, but Peter refers to it clearly here. They were saved by faith in their hearts, not by circumcision in their flesh.

Acts 15:10–11 Yoke here refers to the whole of the Mosaic law (see note on v. 1). By speaking of the law as an unbearable yoke, Peter argued that even the Israelites were unable to fulfill it perfectly, and that salvation could never be obtained through the law (see Rom. 2:17–24; Gal. 5:1). Only one means of salvation exists for both Jew and Gentile: faith in Jesus Christ. By contrast, Jesus calls people to take his new “yoke” upon them, a yoke that is easy (see note on Matt. 11:29).

Acts 15:12–21 When some apostles had begun to leave Jerusalem for a wider witness, the Jerusalem leadership was continued by others. Jesus’ brother James had a prominent role (see 12:17; 21:18–25). At the Jerusalem council, James supported Peter’s conclusions about a “circumcision-free” Gentile mission and offered a suggestion for establishing fellowship between Jewish and Gentile Christians.

Acts 15:14 Simeon. Simon Peter. a people for his name. This means “for himself,” since someone’s “name” represented all that was true about him and his character. It also seems to imply “for his reputation and his glory.”

Acts 15:16–18 James refers to “prophets” (v. 15), showing that he could appeal to more than one OT text to defend the inclusion of Gentiles by faith alone. See the allusion to Isa. 45:21 in Acts 15:18, and the context of the Isaiah prophecy. James concentrated on Amos 9:11–12, which anticipated the time when God would restore the house of David and claim a people for himself from among the Gentiles. James agreed with Peter that the time of including Gentiles in God’s people had arrived.

Acts 15:19–21 James agreed with Peter that they should not trouble the Gentiles with the ritual laws. But he knew that Gentile Christians would have contact with Jewish Christians who still kept the ceremonial law. He offered a proposal by which Gentile Christians could have fellowship with Jewish Christians and avoid giving unnecessary offense. The first three requirements (see v. 29) seem to be culturally sensitive and designed for these specific circumstances: staying away from food offered to idols, from blood (meat with the blood in it), and from strangled meat (which would also have blood in it). (But see 1 Cor. 8:1–11:1.) The fourth requirement, dealing with sexual immorality, was not a contextual or optional standard of obedience like the other three. It may have needed special emphasis because many Gentiles did not hold to a high standard of sexual purity. This also serves as a reminder that the moral standards of the OT still need to be obeyed. James concludes his appeal by noting the widespread (in every city) teaching and acceptance of the Mosaic law. There was no need to give unnecessary offense either to Jewish believers or to unbelieving Jews who might consider becoming Christians in the future.

Acts 15:22 it seemed good. Representatives of the Jerusalem church carried the letter reflecting the unanimous decision of the council. Nothing more is known of Judas called Barsabbas, but Silas soon became Paul’s missionary companion (v. 40). Silas is a shortened form of the Greek name Silvanus, the name by which he is known in the NT epistles.

Acts 15:23 The Roman province of Syria included Cilicia. Antioch was its capital.

Acts 15:24 unsettling your minds. Those insisting that Gentile converts should be circumcised neither represented the Jerusalem leadership nor had their approval (see vv. 1–2, 5).

Acts 15:28 it has seemed good to the Holy Spirit and to us. The apostles and elders were confident that the Holy Spirit had guided their decision. no greater burden. They were not requiring circumcision and observance of the entire Mosaic law (v. 10), for salvation is by grace alone (v. 11).

Acts 15:32 Prophets were gifted to speak what the Holy Spirit revealed to them (see notes on 1 Cor. 12:10; and other notes on 1 Corinthians 14).

Acts 15:33 They were sent off in peace suggests that Judas and Silas returned to Jerusalem.

Acts 15:36–18:22 The Witness in Greece. Paul’s second missionary journey centered on the cities of the Greek provinces of Macedonia and Achaia, including Philippi, Thessalonica, Berea, Athens, and Corinth. This second journey probably began in a.d. 48 or 49 and ended in 51.

Acts 15:37 John called Mark. See note on 12:12.

Acts 15:39 a sharp disagreement. In the sovereignty of God, out of this disagreement came a doubling of their labor. Barnabas went to strengthen the churches in Cyprus and Paul went to the churches in Syria, Cilicia, and Galatia. In addition, both of their assistants (Mark and Silas) went on to have significant ministries.

Acts 15:41 Paul’s route took him by foot to the churches of his first missionary journey in reverse order.