Acts 15: The Jerusalem Council

 
Acts 15:1-29 is the account of the Jerusalem Council that ruled against those who would compel the Gentile believers to be circumcised.

Acts 15:1 KJV – 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. 2 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. 

Was Paul against circumcision?  Apparently not since he spoke favorably of circumcision in Romans 3:2.  Notice the parallelism that Paul uses in Romans 3:1; circumcision is being used to mean the same thing as being a Jew.

Romans 3:1 Douay-Rheims – What advantage then hath the Jew, or what is the profit of circumcision? 2 Much every way. First indeed, because the words of God were committed to them.

Paul would not have had a problem with being a Jew— he was a Jew himself.  We can see another example of circumcision being used to mean becoming a Jew in the Septuagint Greek translation of the last phrase in Esther 8:17.  The Greek expands on the shorter Hebrew.  (KJV – And many of the people of the land became Jews (‏מתיהדים – mityahadim); for the fear of the Jews fell upon them. )

• Greek – και πολλοι των εθνων περιετεμοντο και ιουδαιζον δια τον φοβον των Ιουδαιων
• Greek transliteration – kai polloi ton ethnon perietemonto kai ioudaizon dia ton phobon ton Ioudaion
• New English Translation of the Septuagint (NETS) – And many of the nations were circumcised and became Judeans out of fear of the Judeans.
• Apostolic Bible Polyglot – And many of the nations were circumcised, and were Jewish-like because of the fear of the Jews.
• Brenton Septuagint translation – and many of the Gentiles were circumcised, and became Jews, for fear of the Jews.
• Charles Thomson's English Translation of the Greek Septuagint Bible – so that many of the nations were circumcised and became Jews, for fear of the Jews. 

We see a similar process being described in Exodus 12:48 where a "stranger" becomes the same as a native born through circumcision.  The text says that a "stranger" who desires to keep the passover and is circumcised "shall be as one that is born in the land."  Notice that there is no hint of compulsion in this description— the circumcision happens only if the "stranger" chooses it.

Exodus 12:48 KJV – And when a stranger shall sojourn with thee, and will 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 one that is born in the land: for no uncircumcised person shall eat thereof.

Exodus 12:48 CEV – If anyone who isn't an Israelite wants to celebrate Passover with you, every man and boy in that family must first be circumcised. Then they may join in the meal, just like native Israelites. No uncircumcised man or boy may eat the Passover meal!

Exodus 12:48 NCV – A foreigner who lives with you may share in the Lord's Passover if all the males in his house become circumcised. Then, since he will be like a citizen of Israel, he may share in the meal. But a man who is not circumcised may not eat the Passover meal.

Exodus 12:48 NIRV – Suppose an outsider who is living among you wants to celebrate the Lord's Passover. Then all of the males in that home must be circumcised. After that, the person can take part, just like an Israelite. Only males who are circumcised can eat it.

Again, in the apocryphal book Judith, we see circumcision used to mean joining the "House of Israel."  Circumcision, among other things, was the rite by which a Gentile converted to being a Jew.

Judith 14:10 KJV – And when Achior had seen all that the God of Israel had done, he believed in God greatly, and circumcised the flesh of his foreskin, and was joined unto the house of Israel unto this day.

Judith 14:10 NRSV – When Achior saw all that the God of Israel had done, he believed firmly in God. So he was circumcised, and joined the house of Israel, remaining so to this day.

Judith 14:10 Douay-Rheims – Then Achior seeing the power that the God of Israel had wrought, leaving the religion of the gentiles, he believed God, and circumcised the flesh of his foreskin, and was joined to the people of Israel, with all the succession of his kindred until this present day.

Not long after the decision of the Jerusalem council described in Acts 15, Paul circumcised Timothy, and then "went through the cities" delivering to them "the decrees to keep, which were determined by the apostles and elders in Jerusalem."  He does the very thing— circumcision— over which the council was convened.  Clearly, it wasn't circumcision itself that was the problem.

Acts 16:1 NKJV – Then he came to Derbe and Lystra. And behold, a certain disciple was there, named Timothy, the son of a certain Jewish woman who believed, but his father was Greek. 2 He was well spoken of by the brethren who were at Lystra and Iconium. 3 Paul wanted to have him go on with him. And he took him and circumcised him because of the Jews who were in that region, for they all knew that his father was Greek. 4 And as they went through the cities, they delivered to them the decrees to keep, which were determined by the apostles and elders at Jerusalem. 

In Galatians 2:3, Paul gives us a hint at the real problem that the Jerusalem council was addressing.  Paul was not opposed to circumcision, he was opposed to people being "forced" or "compelled" to be circumcised.  As we will see later, the "stranger" living among the people of Israel had never been required to be circumcised.  To require it was something new— it was a "tradition of men" that was being added to the Law of Moses rather than a requirement of that Law.

Galatians 2:3 NKJV – Yet not even Titus who was with me, being a Greek, was compelled to be circumcised.
Galatians 2:3 ESV – But even Titus, who was with me, was not forced to be circumcised, though he was a Greek.
Galatians 2:3 Bible in Basic English – But not even Titus who was with me, being a Greek, was made to undergo circumcision:

Let's look at Acts 15 to see if we can understand the problem and determine what the ruling of the council really means.

Acts 15:1, 5, 24

There are three places in Acts 15 where the problem is described.  The second and third of the descriptions— 15:5 and 15:24— make it clear what the problem was.  "Some of the sect of the Pharisees" were troubling and unsettling the the new disciples by telling them that they could not be saved unless they were circumcised.  Since circumcision "according to the custom of Moses" was the defining step that converted a Gentile to a Jew, they were essentially saying that the new disciples must be Jews in order to be saved.

• 15:1
• Greek – Και τινες κατελθοντες απο της Ιουδαιας, εδιδασκον τους αδελφους οτι Εαν μη περιτεμνησθε τω εθει Μωυσεως, ου δυνασθε σωθηναι. 
• Greek transliteration – Kai tines katelthontes apo tes Ioudaias, edidaskon tous adelphous oti Ean me peritemnesthe to ethei Mouseos, ou dynasthe sothenai.
• KJV – 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.
• NKJV – 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.”

• 15:5
• Greek – εξανεστησαν δε τινες των απο της αιρεσεως των Φαρισαιων πεπιστευκοτες, λεγοντες οτι Δει περιτεμνειν αυτους, παραγγελλειν τε τηρειν τον νομον Μωυσεως. 
• Greek transliteration – exanestesan de tines ton apo tes aireseos ton Pharisaion pepisteukotes, legontes oti Dei peritemnein autous, paraggellein te terein ton nomon Mouseos.
• KJV – 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. 
• NKJV – 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.”

• 15:24
• Greek – επειδη ηκουσαμεν οτι τινες εξ ημων εξελθοντες εταραξαν υμας λογοις, ανασκευαζοντες τας ψυχας υμων, λεγοντες περιτεμνεσθαι και τηρειν τον νομον, οις ου διεστειλαμεθα
• Greek transliteration – epeide ekousamen oti tines ex emon exelthontes etaraxan ymas logois, anaskeuazontes tas psychas ymon, legontes peritemnesthai kai terein ton nomon, ois ou diesteilametha
• KJV – 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:
• NKJV – 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—

John the Baptist encountered people who felt that they were right with God simply because of their Israelite heritage.  He said, rather, that "every tree which does not bear good fruit" will be cut down and "thrown into the fire."

Luke 3:8 NKJV – Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, “We have Abraham as our father.’ For I say to you that God is able to raise up children to Abraham from these stones. 9 And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.”

Jesus also encountered self-righteous "leaders" that tried to impose "heavy burdens" on the people.  When we consider what "some of the sect of the Pharisees" were demanding— adult circumcision in an age before anesthesia or antibiotics— it was a very "heavy burden" indeed, a burden that they would never have to bear themselves.

Matt 23:1 KJV – Then spake Jesus to the multitude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moses’ seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not 4 For they bind heavy burdens and grievous to be borne, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers. 5 But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, 6 And love the uppermost rooms at feasts, and the chief seats in the synagogues, 7 And greetings in the markets, and to be called of men, Rabbi, Rabbi.

Matt 23:15 KJV – Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Luke 18:9 KJV – And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican. 11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Acts 15:11

Acts 15:11 is a key text in understanding the whole chapter.  Peter declares that "We shall be saved" "through the grace"— favor, kindness— of the Lord Jesus Christ.  This perspective is consistent with the Old Testament teaching of Deuteronomy 9:5— "Not for thy righteousness, or for the uprightness of thine heart, dost thou go to possess their land."  We do not do anything to merit salvation— it is a gift.  As regards salvation, there is no difference between Jew and Gentile.  With this point in mind, we can say that whatever else the council says about the Gentiles, it isn't about salvation.  To be more specific, they did not prescribe a Gentile way of salvation that was distinct from a Jewish way of salvation.

• Greek – αλλα δια της χαριτος Κυριου Ιησου Χριστου πιστευομεν σωθηναι, καθ ον τροπον κακεινοι
• Greek transliteration – alla dia tes charitos Kyriou Iesou Christou pisteuomen sothenai, kath on tropon kakeinoi
• Apostolic Bible Polyglot – But by the favor of the Lord Jesus Christ we believe to be delivered in which manner as those.
• KJV – But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
• NKJV – But we believe that through the grace of the Lord Jesus Christ we shall be saved in the same manner as they.
• God's Word Translation – We certainly believe that the Lord Jesus saves us the same way that he saves them-through his kindness.
• Young's Literal Translation – but, through the grace of the Lord Jesus Christ, we believe to be saved, even as also they.

Romans 10:12, Galatians 3:28 and Colossians 3:11 reinforce this point.  There is no difference between Jew and Gentile with regard to salvation.

Romans 10:12 KJV – For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved.

Galatians 3:28 KJV – There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

Colossians 3:11 KJV – Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

Acts 15:19

James agrees with Peter and then determines not to "cause trouble" for the Gentiles "who are turning to God."  The Greek word epistrepho (επιστρεφω – G1994) which is translated as turning, is a present participle, which means that the the turn to God is a continuous, ongoing process.  The English translations below convey the continuous sense of the word.  James seems to be saying, "let them grow at their own pace— don't trouble them— they are learning."  His concluding remarks in verse 21 continue this perspective.

• Greek – διο εγω κρινω μη παρενοχλειν τοις απο των εθνων επιστρεφουσιν επι τον Θεον
• Greek transliteration – dio ego krino me parenochlein tois apo ton ethnon epistrephousin epi ton Theon
• Apostolic Bible Polyglot – Therefore I judge to not cause trouble to the ones from the nations turning towards God.
• NKJV – Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, 
• NASB – Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles,
• NRSV – Therefore I have reached the decision that we should not trouble those Gentiles who are turning to God,
• NIV – It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God
• ISV – Therefore, I have decided that we should not trouble these gentiles who are turning to God.
• God's Word – So I've decided that we shouldn't trouble non-Jewish people who are turning to God.
• NET – Therefore I conclude that we should not cause extra difficulty for those among the Gentiles who are turning to God,

Acts 15:20

There are some who will say that the ruling of the Jerusalem council set aside the Law of Moses for Gentiles— that "Gentile converts to Christianity were not obligated to keep most of the Mosaic law."  We have already seen in the study of Acts 15:11 that there is no difference between Jew and Gentile in regards to salvation.  Could the Law of Moses be set aside so easily?  Did God have a "two tracks" plan in mind for Jews and Gentiles, where they would live and worship separately with different rules and customs?  Was the unfortunate historical conflict, hostility and hatred between Gentiles and Jews part of God's plan?  God forbid (Romans 9:14).  What does Acts 15:20 tell us about the Law of Moses?

• Greek – αλλα επιστειλαι αυτοις του απεχεσθαι απο των αλισγηματων των ειδωλων και της πορνειας και του πνικτου και του αιματος
• Greek transliteration – alla episteilai autois tou apechesthai apo ton alisgematon ton eidolon kai tes porneias kai tou pniktou kai tou aimatos
• KJV – But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

Compare Acts 15:20 with Ezekiel 33:23-26.  Is there some similar language?  Was the ruling of the Jerusalem Council based on the Old Testament?

Ezekiel 33:23 NKJV – Then the word of the LORD came to me, saying: “Son of man, they who inhabit those ruins in the land of Israel are saying, ‘Abraham was only one, and he inherited the land. But we are many; the land has been given to us as a possession.’ 25 “Therefore say to them, “Thus says the Lord GOD: ‘You eat meat with blood, you lift up your eyes toward your idols, and shed blood. Should you then possess the land? 26 You rely on your sword, you commit abominations, and you defile one another’s wives. Should you then possess the land?” 

If we look at the Law of Moses— the Torah, the Pentateuch— we see that ruling of the Jerusalem council about blood is expressing the teachings of the Law in regards to the stranger— the foreigner, the Gentile.  It isn't setting aside the Law— it is the Law!  (I have never heard this topic preached— if, as is supposed, the Jerusalem Council set aside the Law, at least we should be preaching "the four commandments" that they gave in its place— right?)

Leviticus 17:10 NKJV – And whatever man of the house of Israel, or of the strangers who dwell among you, who eats any blood, I will set My face against that person who eats blood, and will cut him off from among his people. 11 For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.’ 12 Therefore I said to the children of Israel, “No one among you shall eat blood, nor shall any stranger who dwells among you eat blood.’ 13 Whatever man of the children of Israel, or of the strangers who dwell among you, who hunts and catches any animal or bird that may be eaten, he shall pour out its blood and cover it with dust; 14 for it is the life of all flesh. Its blood sustains its life. Therefore I said to the children of Israel, “You shall not eat the blood of any flesh, for the life of all flesh is its blood. Whoever eats it shall be cut off.’ 

Leviticus 18 contains a long list of prohibit sexual relationships.  Leviticus 18:26 applies these prohibitions to the "stranger who dwells among you."  As with the prohibitions about blood, the prohibitions against sexual "abominations" was applied to the "stranger" in the Law— the Jerusalem Council was not replacing the Law, it was applying the Law!

Leviticus 18:26 – You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you

Ezekiel 14:7-8 discusses idolatry and the stranger— the Gentile— and God's response to the "idols in his heart."  The Scriptures specifically speak against idolatry for the "stranger."  The Jerusalem Council did not create a new teaching.

Ezekiel 14:7 KJV – For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the LORD will answer him by myself: 8 And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the LORD. 

Deuteronomy 29:16 KJV – (For ye know how we have dwelt in the land of Egypt; and how we came through the nations (‏הגוים – hagoyim – the Gentiles) which ye passed by; 17 And ye have seen their abominations, and their idols, wood and stone, silver and gold, which were among them:) 18 Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go and serve the gods of these nations (הגוים – hagoyim – the Gentiles); lest there should be among you a root that beareth gall and wormwood; 

Acts 15:21

Acts 15:21 says that Moses— the Torah, the Pentateuch— is "being read in the synagogues every sabbath day."  As I discussed in a recent post—Men of Israel and You Who Fear God — it was at the synagogue where the Gentiles heard Paul and came to know about Jesus.  The Gentiles that came to believe and follow Jesus in the times of the apostles were generally Godfearers who were already connected to the Jewish community and attending the synagogue— they were not pagans.

The word anaginosko (αναγινωσκω – G0314) that is translated "being read" is a present participle in this text.  The translations below accurately convey the continuous ongoing aspect of the reading.  This is consistant with the active participle in "turning to God" used in Acts 15:19.  The Gentiles are learning and will continue to learn as they continue to hear the reading in the synagogue.  God is patient (Exodus 34:6).

• Greek – Μωσης γαρ εκ γενεων αρχαιων κατα πολιν τους κηρυσσοντας αυτον εχει, εν ταις συναγωγαις κατα παν σαββατον αναγινωσκομενος. 
• Greek transliteration – Moses gar ek geneon archaion kata polin tous keryssontas auton echei, en tais synagogais kata pan sabbaton anaginoskomenos.
• KJV – For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. 
• Young's Literal Translation – for Moses from former generations in every city hath those preaching him -- in the synagogues every sabbath being read.
• Bible in Basic English – For Moses, from times long past, has his preachers in every town, reading his law in the Synagogues every Sabbath.
• NCV – They should do these things, because for a long time in every city the law of Moses has been taught. And it is still read in the synagogue every Sabbath day.
• Apostolic Bible Polyglot – For Moses, from former generations in every city, has the ones proclaiming him in the synagogues being read every Sabbath.

It is interesting that the Sabbath commandment specifically applies the rest from work of the Sabbath to the "stranger"— the foreigner  (see also Deuteronomy 5:14).

Exod 20:8 NKJV – Remember the Sabbath day, to keep it holy. 9 Six days you shall labor and do all your work, 10 but the seventh day is the Sabbath of the LORD your God. In it you shall do no work: you, nor your son, nor your daughter, nor your male servant, nor your female servant, nor your cattle, nor your stranger who is within your gates. 11 For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it.

• NIV – nor the alien within your gates
• NLT – any foreigners living among you
• God's Word Translation – the foreigners living in your city
• HCSB – the foreigner who is within your gates
• CEV –  the foreigners who live in your towns

Isaiah 56 has a describes the salvation of foreigners.  It says "let not the foreigner" say "The Lord will surely separate me from his people"— from the people of Israel.  The Biblical plan is for unity— not separation  (John 17:20-22). The text goes on to state that well known text that Jesus quoted— "my house shall be called a house of prayer for all peoples."  The Old Testament is full of texts about the Gentiles— we Gentiles have always been part of the plan (see Genesis 12:3).

Isa 56:3 ESV – Let not the foreigner who has joined himself to the Lord say, "The Lord will surely separate me from his people"; and let not the eunuch say, "Behold, I am a dry tree. 6 And the foreigners who join themselves to the Lord, to minister to him, to love the name of the Lord, and to be his servants, everyone who keeps the Sabbath and does not profane it, and holds fast my covenant— 7 these I will bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices will be accepted on my altar; for my house shall be called a house of prayer for all peoples."

Isaiah 66:18-23

Isaiah 66:18-23 describes a future time of a "new heavens" and a "new earth" where "all nations and tongues" will gather before the Lord.

Isaiah 66:18 ESV – For I know their works and their thoughts, and the time is coming to gather all nations and tongues. And they shall come and shall see my glory, 20 And they shall bring all your brothers from all the nations as an offering to the Lord , on horses and in chariots and in litters and on mules and on dromedaries, to my holy mountain Jerusalem, says the Lord, just as the Israelites bring their grain offering in a clean vessel to the house of the Lord. 21 And some of them also I will take for priests and for Levites, says the Lord. 22 For as the new heavens and the new earth that I make (Revelation 21:1) shall remain before me, says the Lord, so shall your offspring and your name remain. 23 From new moon to new moon, and from Sabbath to Sabbath, all flesh (Revelation 21:24,26) shall come to worship before me, declares the Lord.

___________________________

• But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are.
• αλλα δια της χαριτος Κυριου Ιησου Χριστου πιστευομεν σωθηναι, καθ ον τροπον κακεινοι.  
• ‏אדרבא, אנו מאמינים שׁבחסד האדון ישׁוע המשׁיח נושׁענו, כמונו כמוהם
• Antes creemos que por la gracia del Señor Jesús seremos salvos, de igual modo que ellos. 
• Sondern wir glauben, durch die Gnade des HERRN Jesu Christi selig zu werden, gleicherweise wie auch sie.
• Mais c'est par la grâce du Seigneur Jésus que nous croyons être sauvés, de la même manière qu'eux.
• Vaan me uskomme Herran Jesuksen Kristuksen armon kautta autuaaksi tulevamme niinkuin hekin.
• لكن بنعمة الرب يسوع المسيح نؤمن ان نخلص كما أولئك ايضا‎
• Anzi, noi crediamo d’esser salvati per la grazia del Signor Gesù, nello stesso modo che loro.
• 우리가 저희와 동일하게 주 예수의 은혜로 구원 받는 줄을 믿노라' 하니라
• Men ved den Herre Jesu nåde tror vi at vi blir frelst, på samme måte som de. 
• Mas cremos que somos salvos pela graça do Senhor Jesus, do mesmo modo que eles também.   
• Vi tro ju fastmer att det är genom Herren Jesu nåd som vi bliva frälsta, vi likaväl som de.
• Bizler, Rab İsanın lütfuyla kurtulduğumuza inanıyoruz; onlar da öyle.