Chapter 15

Acts 15:1. And some who came down from Judea were teaching the brothers: Unless you are circumcised according to the custom of Moses, you cannot be saved.

Acts 15:2–4. And when there arose no small dissension and dispute by Paul and Barnabas against them, they determined that Paul and Barnabas and certain others of them should go up to the apostles and elders at Jerusalem about this question. And so, being sent on their way by the church, they passed through Phoenicia and Samaria, recounting the conversion of the Gentiles, and they brought great joy to all the brothers. And when they came to Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. Do you see the trials, from within and from without? They did not speak simply of circumcision, but [said] that you can be saved [only thus]; the opposite was the case, that by being circumcised believers could not be saved. Yet Paul did not say: Why is this? Am I not trustworthy after so many signs? But he was persuaded to go up for their sake. And how, in the Epistle to the Galatians, does he say, “Neither did I go up to Jerusalem to those who were apostles before me, nor did I confer”? Because, first, he did not go up of himself, but was sent by others; and second, he came not to learn, but to persuade others. For he himself from the beginning held this opinion, which the apostles afterward ratified, that one ought not to be circumcised. But since he did not yet seem trustworthy to them, and they were attending rather to those in Jerusalem, he went up—not to learn anything more himself, but to persuade the gainsayers that those in Jerusalem also voted in agreement with these men.

Acts 15:5–12. But certain of the sect of the Pharisees who had believed rose up, saying that it was necessary to circumcise them and to charge them to keep the law of Moses. And the apostles and the elders came together to consider this matter. And after much disputing, Peter rose up and said to them: Men and brothers, you know that in the early days God chose among us that by my mouth the Gentiles should hear the word of the Gospel and believe. And God, who knows the heart, bore them witness, giving them the Holy Spirit just as he did to us; and he made no distinction between us and them, purifying their hearts by faith. Now therefore why do you tempt God, to lay a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But through the grace of the Lord Jesus we believe that we shall be saved, even as they. Then all the multitude kept silence, and listened to Barnabas and Paul as they recounted what signs and wonders God had done among the Gentiles through them. …certain of the sect of the Pharisees. It was not the believers from among the Gentiles, but those from among the Jews, who demanded that the believers be circumcised and observe the other carnal things of the law; and the disciples, though they too were of the circumcision, did not accept these men who held to the things of the old law. For they sought not to establish their own will, but the common good. “The apostles and the elders came together to consider this matter.” Here again one may infer that the apostles held some higher rank above the elders; for which reason he did not include them with the elders under a single common name for all. “Men and brothers, you know.” Behold Peter, to whom these matters had been granted from above, and who even until now still Judaized. “You,” he says, “know.” Perhaps there were present both those who had once blamed him over Cornelius, and those who had entered with him; and so he brings them forward as witnesses. What does “he chose among us” mean? It means “in Palestine,” or “in your presence.” And by saying “by my mouth” he shows that God spoke through him, and that there was nothing human in it. “And God who knows the heart bore them witness.” He directs them to the spiritual testimony. “Now therefore why do you tempt God, to lay a yoke upon the neck of the disciples?” There is no difference among the faithful, whether they are Jews or Greeks, where faith makes a purification of the sins that go out from the heart. And this purification takes the place of circumcision: instead of the circumcision in the flesh, the circumcision in the spirit is given, which by faith in Christ purifies even hidden sins. What does “you tempt God” mean? As though he were not able, he says, to save by faith; that is: Why do you disbelieve God? For to bring in the law is a mark of unbelief. The law was admittedly burdensome to those in Israel; the disciples confessed this, and the Savior himself taught us this, saying: “Come to me, all you who labor and are heavy laden, and I will give you rest.” He calls those under the law the laboring and heavy laden; and he named himself meek, a quality the law did not possess. Like to this is: “By grace you are saved.” So formerly the law saved those who kept all the things spoken in the law; but now the grace of the Lord saves through faith, even without the keeping of the law.

Acts 15:13–22. And after they had kept silence, James answered, saying: Men and brothers, listen to me. Simeon has related how God first visited the Gentiles, to take from them a people for his name. And with this agree the words of the prophets, as it is written: After this I will return and rebuild the tabernacle of David which has fallen; and I will rebuild its ruins and set it up, that the rest of mankind may seek the Lord, and all the nations upon whom my name has been called, says the Lord, who does all these things. Known to God from eternity are all his works. Therefore I judge that we should not trouble those from among the Gentiles who turn to God, but write to them that they abstain from the pollutions of idols, and from fornication, and from what is strangled, and from blood. For Moses from ancient generations has those who preach him in every city, being read in the synagogues every Sabbath. Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas: Judas surnamed Barsabbas, and Silas, leading men among the brothers, writing by their hand thus: “James answered, saying.” He was bishop there, and so he also speaks last. Observe his discernment too, confirming his word both from a recent and from the ancient prophets. “Simeon has related.” This is the Simeon who in Luke prophesied: “Now you let your servant depart in peace, Master.” “To take from the Gentiles a people for his name.” He did not choose them simply, but for his name, that is, for his glory. “And with this agree the words of the prophets.” By his time Simeon was well known, but he did not carry authority, because he was not an ancient man. So James brings forward an ancient prophecy: “After this I will return and rebuild the tabernacle of David which has fallen,” and so forth. For it had indeed fallen an incurable fall. What then? Was Jerusalem raised up again? Was it not rather the more overthrown? What raising, then, does the prophecy speak of? The one after Babylon, when it regained its dignity. “Therefore I judge that we should not trouble them”—that is, not overturn the matter. For if God called them, while these added observances overturn the calling, then we are warring against God. And it is with authority that he says, “I judge.” “But write to them that they abstain from the pollutions of idols,” and so forth. For these things, though bodily, are nevertheless necessary to guard against; since they wrought great evils, he restrained them especially from these. “For Moses from ancient generations,” and so forth. Even before the Savior’s coming, Moses was read every Sabbath in the synagogues alone; but after his coming he is not forbidden to be read in the churches of Christ as well. And this is shown from the words, “for until this very day, whenever Moses is read.” For if the Old Testament writings were not read in the churches, the apostle would not have written so confidently to the Galatians: “Tell me, you who desire to be under the law, do you not hear the law?”

Acts 15:23–25. The apostles and the elders and the brothers, to the brothers from among the Gentiles in Antioch and Syria and Cilicia, greeting. Since we have heard that some who went out from us troubled you with words, unsettling your souls, saying that you must be circumcised and keep the law—to whom we gave no such command—it seemed good to us, having come together with one accord, to choose men and send them to you with our beloved Barnabas and Paul, men who have given over their lives for the name of our Lord Jesus Christ. For we have sent Judas and Silas, who will themselves also announce the same things by word of mouth. “It seemed good to us, having come together with one accord.” Because all these things seem good, and because they write them after careful consideration. It is to be noted that neither James nor Peter dared, apart from the whole Church, to lay down a decree concerning circumcision, although they judged it to be good; nor again did all of them act on their own authority, unless they were persuaded that this seemed good also to the Holy Spirit. And lest the sending of those men should seem to be a reproach against Paul and Barnabas, observe the praises given them: “men,” he says,

Acts 15:26–29. who have given over their lives for the name of our Lord Jesus Christ. 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, and from blood, and from what is strangled, and from fornication. Keeping yourselves from these, you will do well. Farewell.

Acts 15:30–38. So the men, being dismissed, came to Antioch, and gathering the multitude they delivered the letter. And when they had read it, they rejoiced at the consolation. And Judas and Silas, being themselves also prophets, exhorted the brothers with much speech and strengthened them. And after they had spent some time, they were dismissed in peace by the brothers to the apostles. And Paul and Barnabas remained in Antioch, teaching and preaching, with many others also, the word of the Lord. And after some days Paul said to Barnabas: Let us return and visit our brothers in every city in which we have preached the word of the Lord, to see how they are. And Barnabas was minded to take with them John called Mark. But Paul thought it best not to take with them the one who had departed from them in Pamphylia and had not gone with them to the work to which they had been sent. “It seemed good to the Holy Spirit.” So that they should not think it a human matter. And the word “to us” is added so that they might be taught that they too accept this, even being of the circumcision. “Except these necessary things.” He shows that nothing is lacking to them, but that this is enough. And by “to abstain from what is strangled” he forbids murder. “And gathering the multitude, they delivered the letter.” This is a consolation of teachers: the progress of those they have taught. “Returning, let us visit them.” It is to be noted that it is the work of leaders to look after those whom they have enlightened, to test whether they are sound in the faith, or whether they limp and need to be set right.

Acts 15:39–41. And so there arose a sharp contention, so that they parted from one another; and Barnabas, taking Mark, sailed away to Cyprus. But Paul chose Silas and departed, being commended by the brothers to the grace of God. And he passed through Syria and Cilicia, strengthening the churches.