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Acts 15

But some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.”

And after Paul and Barnabas had no small dissension and debate with them, Paul and Barnabas and some of the others were appointed to go up to Jerusalem to the apostles and the elders about this question.

So, being sent on their way by the church, they passed through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and brought great joy to all the brothers.

When they came to Jerusalem, they were welcomed by the church and the apostles and the elders, and they declared all that God had done with them.

But some believers who belonged to the party of the Pharisees rose up and said, “It is necessary to circumcise them and to order them to keep the law of Moses.”

The apostles and the elders were gathered together to consider this matter.

And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe.

And God, who knows the heart, bore witness to them, by giving them the Holy Spirit just as he did to us,

and he made no distinction between us and them, having cleansed their hearts by faith.

Now, therefore, why are you putting God to the test by placing a yoke on the neck of the disciples that neither our fathers nor we have been able to bear?

But we believe that we will be saved through the grace of the Lord Jesus, just as they will.”

And all the assembly fell silent, and they listened to Barnabas and Paul as they related what signs and wonders God had done through them among the Gentiles.

After they finished speaking, James replied, “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 the words of the prophets agree, just as it is written,

“‘After this I will return, and I will rebuild the tent of David that has fallen; I will rebuild its ruins, and I will restore it,

that the remnant of mankind may seek the Lord, and all the Gentiles who are called by my name, says the Lord, who makes these things

known from of old.’

Therefore my judgment is that we should not trouble those of the Gentiles who turn to God,

but should write to them to abstain from the things polluted by idols, and from sexual immorality, and from what has been strangled, and from blood.

For from ancient generations Moses has had in every city those who proclaim him, for he is read every Sabbath in the synagogues.”

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. They sent Judas called Barsabbas, and Silas, leading men among the brothers,

with the following letter: “The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings.

Since we have heard that some persons have gone out from us and troubled you with words, unsettling your minds, although we gave them no instructions,

it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul,

men who have risked their lives for the name of our Lord Jesus Christ.

We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth.

For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements:

that you abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality. If you keep yourselves from these, you will do well. Farewell.”

So when they were sent off, they went down to Antioch, and having gathered the congregation together, they delivered the letter.

And when they had read it, they rejoiced because of its encouragement.

And Judas and Silas, who were themselves prophets, encouraged and strengthened the brothers with many words.

And after they had spent some time, they were sent off in peace by the brothers to those who had sent them.

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

And after some days Paul said to Barnabas, “Let us return and visit the brothers in every city where we proclaimed the word of the Lord, and see how they are.”

Now Barnabas wanted to take with them John called Mark.

But Paul thought best not to take with them one who had withdrawn from them in Pamphylia and had not gone with them to the work.

And there arose a sharp disagreement, so that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus,

but Paul chose Silas and departed, having been commended by the brothers to the grace of the Lord.

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

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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Acts 15

The Jerusalem Council gathers to adjudicate the gentile circumcision controversy—whether non-Jewish believers must be circumcised and observe the law of Moses—and Peter's recounting of the Cornelius episode provides the initial testimony that God chose him to preach the gospel to the Gentiles and granted them the Spirit just as to the Jewish believers, establishing that the Spirit's gift to Gentiles is the decisive evidence against imposing Jewish legal observance. Paul and Barnabas recount the signs and wonders God worked through them among the Gentiles, adding experiential witness to Peter's theological precedent, and James synthesizes the council's judgment by quoting Amos 9:11-12 (I will return and rebuild David's fallen tent, so that the rest of mankind may seek the Lord) to show that the Gentile mission fulfills the prophetic vision. The council's decree imposes four requirements on Gentile believers—abstaining from food sacrificed to idols, from blood, from the meat of strangled animals, and from sexual immorality—a minimal legal burden that preserves Jewish sensibilities while freeing Gentiles from circumcision and full Torah observance. The separation of Paul and Barnabas over John Mark's abandonment in Chapter 13 shows that even apostolic teams are subject to human conflict and discernment, yet the gospel's advance continues through multiple missionary bands.

Acts 15:1

Certain individuals came down from Judea and were teaching the brothers: 'Unless you are circumcised, according to the custom of Moses, you cannot be saved' — the Judaizing crisis erupts when emissaries from Jerusalem insist that gentile salvation requires circumcision (peritemno) and adherence to Mosaic law. The formula cannot be saved (ou dynasthe sōthēnai) makes circumcision salvific, directly contradicting Paul's gospel of justification by faith. This represents the first major theological conflict within the apostolic community.

Acts 15:2

This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question — the sharp dispute (stasis kai diakesis) indicates serious doctrinal disagreement, not mere debate. The decision to appeal to the Jerusalem church suggests that while Paul has apostolic authority, the Jerusalem council retains some ultimate say in major theological matters.

Acts 15:3

The church sent them on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the believers very glad — the missionaries' report (diegesumenoi) of gentile conversions provides positive preface to the formal hearing in Jerusalem. The disciples' gladness (chara) in Phoenicia and Samaria suggests sympathy for gentile inclusion among diaspora communities.

Acts 15:4

When they came to Jerusalem, they were welcomed by the church and the apostles and elders, and they reported all that God had done with them — the formal reception (dechtomai) and the reiteration that God (not the missionaries) accomplished the work establishes the theological foundation: the conversions were divinely initiated, not human manipulation.

Acts 15:5

Then some of the believers who belonged to the party of the Pharisees stood up and said, 'The Gentiles must be circumcised and required to keep the law of Moses' — the Jewish Christian Pharisees reassert the Judaizing position with emphasis on the law of Moses (nomos Mousēs), suggesting that Torah observance remains binding on all Christians. These are not outsiders but believers within the Jerusalem church, indicating a serious internal division.

Acts 15:6

The apostles and elders met together to consider this matter — the formal assembly (synerchomai) of leadership indicates that the question requires authoritative resolution beyond debate between factions.

Acts 15:7

After there had been much debate, Peter got up and addressed them: 'Brothers, you know that in the early days God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe — Peter's reference to his own experience (the vision and conversion of Cornelius, chapter 10) grounds the argument in precedent. The phrase God made a choice among you (exelexato) indicates divine selection of Peter for this specific role in gentile evangelization. The past tense (you know) appeals to known facts the assembly cannot dispute.

Acts 15:8

God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us — Peter's centerpiece argument: God's acceptance (martyreō) of gentiles is evidenced by the Holy Spirit's gift to them. The phrase God knows the heart (kardiognōstēs theos) recalls 1 Samuel 16:7 and emphasizes God's penetrating knowledge, rendering external observances irrelevant to salvation. The parallel just as he did to us affirms equality in the Spirit's reception between Jewish and gentile believers.

Acts 15:9

He did not discriminate between us and them, for he purified their hearts by faith — the principle of non-discrimination (diakrinō) is theological bedrock: God makes no distinction based on ethnicity or law-observance. The verb purified (katharizō) recalls Old Testament ceremonial language, now reinterpreted spiritually: faith purifies hearts, not water or blood sacrifice. This internalizes purity from external acts to inward orientation.

Acts 15:10

Now then, why are you trying to test God by putting on the necks of Gentiles a yoke that neither we nor our ancestors have been able to bear? — Peter's rhetorical question appeals to honest self-assessment: if Jews have struggled under the law's burden, why impose it on gentiles as a salvific requirement? The yoke (zygos) imagery (Matthew 11:29-30) suggests unbearable weight, though Jesus' yoke is described as easy and light—a contrast implying the law's difficulty.

Acts 15:11

No, we believe it is through the grace of the Lord Jesus that we are saved, just as they are — Peter's conclusion asserts salvation-by-grace (dia tēs charitos tou kyriou) for all believers equally, without distinction between Jewish and gentile believers. The parallel formulation (just as they are) reiterates radical equality.

Acts 15:12

The whole assembly became silent as they listened to Barnabas and Paul telling about the signs and wonders God had done among the Gentiles through them — the silence (siopao, to be quiet) suggests Peter's words commanded assent, with Barnabas and Paul's testimony providing empirical corroboration. The reiteration of signs and wonders as evidence of God's work parallels Peter's argument: divine action, not human argument, settles the matter.

Acts 15:13

When they finished, James spoke up: 'Brothers, listen to me — James's intervention as the decisive voice suggests his role as leader of the Jerusalem church. His request for attention (akouō, hear/listen) indicates he will provide the authoritative resolution.

Acts 15:14

Simon has described to us how God first intervened to take from the Gentiles a people for his own name — James refers to Peter as Simon, using his Hebrew name, and summarizes Peter's argument: God's initiative (episkeptomai, to visit, care for) established a gentile people for God's name. The phrase for his own name (tō onomati autou) emphasizes God's glory and reputation as the motive.

Acts 15:15

The words of the prophets are in agreement with this, as it is written — James now grounds the decision in Scripture, as 15:14-18 forms a proof from the prophets. This hermeneutical move appeals to the authority Paul and the Pharisaic believers both acknowledged.

Acts 15:16

After this I will return and rebuild David's fallen tent. Its ruins I will rebuild, and I will restore it, that the rest of mankind may seek the Lord, even all the Gentiles who bear my name, says the Lord, who does all these things — the quotation (Amos 9:11-12 LXX) is applied to the current gentile conversion movement. The tent of David (skēnē Dauid) refers to the Davidic covenant and kingdom, here understood to encompass not merely Jews but gentiles. The phrase that the rest of mankind may seek the Lord uses the Gentiles' seeking (ekzēteō) as the purpose for the restored tent, suggesting the gentile mission is central to eschatological fulfillment.

Acts 15:17

and all the Gentiles who bear my name, says the Lord, who does all these things — the continuation emphasizes that gentiles become part of God's people (bearing my name), not as proselytes to Judaism but as a new category of believers.

Acts 15:18

The Lord knows all his works from long ago — the final clause asserts God's omniscience and eternal plan, suggesting that the gentile inclusion was never an afterthought but part of God's original design.

Acts 15:19

It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God — James's ruling (krino, to judge, decide) explicitly rejects the Judaizing position. The phrase not make it difficult (mē parenochleō) suggests that requiring full Torah observance would burden gentiles unnecessarily.

Acts 15:20

Instead, we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood — the four prohibitions represent a minimal yoke for gentile believers: (1) food sacrificed to idols (eidōlothyta), (2) sexual immorality (porneia), (3) meat of strangled animals (pnikta), and (4) blood (haima). These restrictions reflect concern for conscience, health, and basic morality, not full Torah observance.

Acts 15:21

For the law of Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath — James's final justification: Jews already know the law through weekly synagogue instruction, so gentiles need not be burdened with full compliance. The reading of Moses in synagogues presupposes ongoing Jewish education, distinguishing the church's trajectory from Jewish observance.

Acts 15:22

Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, men who were leaders among the believers — the council's collective decision (dokeo, to seem good) to send representatives with Paul and Barnabas ensures that the ruling carries authority beyond the Jerusalem assembly. The selection of Judas Barsabbas and Silas (both apparently prominent and perhaps prophets, cf. 15:32) suggests careful consideration of who could credibly represent the council.

Acts 15:23

With them they sent the following letter: 'The apostles and elders, your brothers, to the Gentile believers in Antioch, Syria and Cilicia: Greetings — the letter's formal address and circulation to multiple regions (Antioch, Syria, Cilicia) establishes a circulating pronouncement affecting the broader gentile mission.

Acts 15:24

We have heard that some went out from us without our authorization and disturbed you, troubling your minds by insisting that you be circumcised — the council disavows the Judaizers, stating clearly that they went out from us (exerchomai aph hemōn) without authorization, thus framing the crisis as an internal discipline problem rather than an authentic council ruling.

Acts 15:25

So we all agreed to choose some men and send them to you with our dear friends Paul and Barnabas — the unanimous decision (dokeo) reassures the recipients of collective council support for Paul and Barnabas, positioning the two apostles as the council's representatives rather than rebels.

Acts 15:26

men who have risked their lives for the name of our Lord Jesus Christ — the testimonial to Paul and Barnabas's commitment (risked their lives, paradidōmi ton psychē) acknowledges their courage and faithfulness, buttressing their authority.

Acts 15:27

Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing — the oral confirmation (symmartureo) by the representatives ensures face-to-face explanation and relationship-building, not merely a cold letter.

Acts 15:28

It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements — the conjunction of Holy Spirit and apostolic/elder consensus (edoxen to pneumati to hagio kai hemin) affirms that the council's decision reflects divine will, not human preference. The phrase not to burden you (mē epitithēmi humas baros) returns to James's language, emphasizing that gentile Christian freedom remains intact.

Acts 15:29

You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell — the reiteration of the four prohibitions with the formula you will do well to avoid these things (kalōs poiēseite diatassomenoi) is phrased as practical wisdom rather than commandment, appealing to the conscience rather than imposing law.

Acts 15:30

So the men were sent off and went down to Antioch, where they gathered the church together and delivered the letter — the formal delivery (paradidōmi) to the assembled church emphasizes the official nature of the pronouncement.

Acts 15:31

The people read it and were glad for its encouraging message — the people's joy (chara) at the ruling indicates relief that gentile believers are not burdened with circumcision and full Mosaic observance. The term encouraging message (paraklesis) recalls the earlier synagogue invitation (13:15), suggesting Scripture's comfort function.

Acts 15:32

Judas and Silas, who themselves were prophets, said much to encourage and strengthen the believers — the prophetic gifts (prophētai) of the council's representatives enabled them to minister orally beyond the letter's content. The verb encourage and strengthen (parakaleo, to exhort) suggests pastoral and charismatic ministry complementing the letter's authority.

Acts 15:33

After spending some time there, Judas and Silas were sent off by the believers with the blessing of peace to those who had sent them — the reciprocal blessing ritual (eirēnē) affirms the representatives' successful mission and establishes ongoing good relations between Antioch and Jerusalem.

Acts 15:34

But Silas decided to stay there — the textual note about Silas remaining suggests his importance for the subsequent second journey narrative, foreshadowing his pairing with Paul in chapters 16-18.

Acts 15:35

Paul and Barnabas remained in Antioch, where they and many others taught and proclaimed the word of the Lord — the plural taught (didasko) and proclaimed (euangelizo) suggests collaborative ministry with others in the Antioch community, maintaining the church's pedagogical function.

Acts 15:36

Some time later Paul said to Barnabas, 'Let us go back and visit the believers in all the towns where we proclaimed the word of the Lord and see how they are doing' — Paul's proposal (legō) for a second missionary journey reflects his concern for the churches planted during the first journey. The phrase see how they are doing (episkeptomai) suggests pastoral visitation alongside evangelistic work.

Acts 15:37

Barnabas wanted to take John, also called Mark, with them — the proposal to include John Mark appears reasonable given his prior participation in the first journey, though he had departed early (13:13).

Acts 15:38

but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work — Paul's objection (ouk axioō, did not deem worthy) rests on John Mark's earlier abandonment (apostasy) and non-completion of the work. The verb deserted (apochoreo) is forceful, suggesting more than logistical departure.

Acts 15:39

They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus — the sharp dissension (paroxysmos, from which we derive paroxysm) between Paul and Barnabas resulted in separation, with Barnabas choosing loyalty to his kinsman Mark (Colossians 4:10) over partnership with Paul. The return to Cyprus represents Barnabas's homecoming, likely with intention to pursue evangelism there.

Acts 15:40

Paul chose Silas and set out, commended by the believers to the grace of the Lord — Paul's selection of Silas (who had remained in Antioch, 15:34) replaced Barnabas, while the commendation formula (paratithēmi tēi chariti) echoes the first journey's commissioning, suggesting divine affirmation despite personal disagreement.

Acts 15:41

He went through Syria and Cilicia, strengthening the churches — the route northwestward through Syria and Cilicia follows the topography from Antioch toward Asia Minor, with strengthening (stereoō, to firm up) echoing the post-first-journey consolidation (14:22).