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Acts 15 caused separation between Jewish and Gentile Christians.

EXCERPT: The Church Council in Acts 15 agreed that Gentiles are not subject to the Law of Moses, but Jewish Christians continued to live according to the Law and customs. This caused separation between the Jews and the Gentiles in the church.

Overview

Antioch was the second most important city in the history of the early church, second only to Jerusalem. There were more Jews living in Antioch at this time than in any other city outside Judea. It became the cradle of Gentile Christianity.

Some men came down from Judea to Antioch and taught that Gentiles must be circumcised and observe the Law of Moses (Acts 15:1, 5). In other words, in their view, these Gentiles must still be converted to Judaism. Their demands were met with firm resistance from Paul and Barnabas (Acts 15:2), and it was decided to refer the matter to the Apostles and elders in Jerusalem for a decision (15:2).

A church council meeting was called in Jerusalem (Acts 15). Peter maintained that Gentiles must not be circumcised or be required to observe the Law of Moses (Acts 15:10). James, the brother of Jesus (Gal 1:19), acting as the head of the church in Jerusalem, then proposed “that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood” (Acts 15:20). This proposal was accepted.

The decision in Acts 15 was only relevant to Gentiles (Acts 15:19). It said nothing about the Jewish Christians who still were the majority in the church. Jewish Christians continued to circumcise and abide by the Law of Moses. This is confirmed in Acts 21, where it is recorded that the Jewish Christians in Jerusalem were “zealous for the Law“ (Acts 21:20). But they were concerned that Paul was “teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs” (Acts 21:21). They requested Paul to show that this is not true, but “that you yourself also walk orderly, keeping the Law” (Acts 21:24).

This resulted in a separation in the early church between Jewish Christians, who observed the Law of Moses, and Gentile Christians, who did not.

Summary of the Text

After their first missionary journey (described in Acts 13-14) Paul and Barnabas (Acts 13:2; 14:20) returned to Antioch (14:26), from where they also started that journey (Acts 14:26). In Antioch, they spent a long time with the disciples (Acts 14:28). When some men came down from Judea and taught, “Unless you are circumcised … you cannot be saved” (Acts 15:1), Paul and Barnabas had a great argument with them (Acts 15:2). The brethren in Antioch then decided that Paul and Barnabas and some others should go up to Jerusalem to the apostles and elders concerning this issue (Acts 15:2).

After they had arrived at Jerusalem, the apostles and the elders came together to discuss this question (Acts 15:5-6):

Some members of the sect of the Pharisees, who had accepted Christ, said, “It is necessary to circumcise them and to direct them to observe the Law of Moses” (Acts 15:5).

Peter stood up and recounted his visit to Cornelius, where God gave the Holy Spirit to the Gentiles, ”just as He also did to us“ (Acts 15:8). “He (God) made no distinction between us and them” (Acts 15:9). Peter maintained that Gentiles must not be circumcised or be required to observe the Law of Moses (Acts 15:10). In contrast to some Jewish Christians’ view that “Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1), Peter’s position was “that we are saved through the grace of the Lord Jesus, in the same way as they also are” (Acts 15:11).

“All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles” (Acts 15:12).

James, the brother of Jesus (Gal 1:19), who seemed to have acted as the head of the church in Jerusalem, then argued that the prophets agree with Peter’s position (Acts 15:14-18), and proposed “that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood” (Acts 15:20).

This proposal was accepted, and the apostles and the elders of Jerusalem sent two leading men Paul and Barnabas to Antioch, together with the letter as proposed by James (Acts 15:22-29). When the believers in Antioch read this letter, they rejoiced (Acts 15:30-31).  Afterward, Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord (Acts 15:35).

Antioch

Antioch is not mentioned much in the New Testament, probably because none of the New Testament letters are addressed to the church in Antioch. But Antioch really was a very important city in the early history of Christianity. In Paul’s day, it was the third-largest city in the Roman Empire (after Rome and Alexandria), capital of the Roman province of Syria, and located about 300 miles north of Jerusalem. It was the second most important city in the history of the early church, behind only Jerusalem. It had a large and flourishing Jewish colony, among the predominantly ‘Greek’ (meaning non-Jewish or Gentile) population. The Jewish historian Josephus records that there were more Jews living in Antioch at this time than in any other city of the world outside Judea. These Jews offered an immediate field for Christian teaching. It was perhaps the first place in which large numbers of Gentiles joined the church. One of the first seven deacons was Nicolas, a proselyte of Antioch (Acts 6:5). Antioch was Paul’s starting point in his three missionary journeys (Acts 13:1; 15:36; 18:23), and thither he returned from the first two as to his headquarters (Acts 14:26; Acts 18). It is possible to call Antioch the cradle or the mother church of Gentile Christianity. It was at the instance of the church at Antioch that the council at Jerusalem decided to relieve Gentile Christians of the burden of the Jewish law (Acts 15).

Discussion

It was agreed by the church leaders in Acts 10 and 11 that Gentiles are not to be regarded as unclean, that Jews may associate and eat with Gentiles, and that Gentiles may be baptized into the church.

However, some of the Jewish Christians—particularly the strict Pharisees (Acts 15:5)—believed that Gentiles, after they have come to faith in Jesus, and after they have been baptized, must still be circumcised and observe the Law of Moses (Acts 15:5).  In other words, in their view, these Gentiles must still be converted to Judaism.  Otherwise, they argued, these Gentiles cannot be saved (Acts 15:1).  They could point to the fact that all other church members, being Jews and proselytes (Acts 2:10), were circumcised and do observe the Law of Moses.

Those same Pharisees traveled to Galatia to promote their views. This resulted in Paul’s angry letter to the Galatians in which he accused them of distorting the gospel (Acts 1:7).  (As argued elsewhere on this website, Galatians was written before the Acts 15 Church Council decision.)

Now, somewhere between AD 48 to AD 50, about 10 years after the Gentiles first received the Holy Spirit and about 20 years after Christ’s death and resurrection, these Pharisees decided to also take their beliefs to Antioch (Acts 14:26; 15:1); the mother church of Gentile Christianity.  In Antioch, their demands were met with firm resistance from Paul and Barnabas (Acts 15:2), and it was decided to refer the matter to the Apostles and elders in Jerusalem for a decision (Acts 15:2).

A church council meeting was called in Jerusalem (Acts 15).  After the Christian Pharisees explained their position, Peter stood up to talk.  Peter was the one chosen by God to receive the vision in Acts 10 and to see how the Holy Spirit falls on Gentiles for the first time (Acts 10:24, 44).  However, in Antioch, he failed to live up to that revelation (Gal 2:11-13) and Paul had to rebuke the Jewish Christians strongly (Gal 2:14-21).  But now at the church council in Jerusalem Peter is willing to stand up and correct his previous mistake.  In the first years of the church, when it was still limited to Jerusalem (Acts 1-6), Peter was the main spokesman.  Now, through the leading of the Holy Spirit, he has the humility to accept correction.

Next “Barnabas and Paul .. were relating what signs and wonders God had done through them among the Gentiles” (Acts 15:12).  These “signs and wonders” provide further support for the view that Gentiles do not have to be circumcised or observe the Law of Moses.

Lastly, James made his proposal, which was accepted.

It must have been difficult for the proud Jewish mind to accept that they were no longer God’s chosen people. The decision of the council required humility; showing that God controlled His people by His Spirit.

Zealous for the Law

After the Council’s decision, Jewish Christians continued to circumcise and abide by the Law of Moses. The decision in Acts 15 was only relevant to “those who are turning to God from among the Gentiles” (Acts 15:19). It said nothing about the Jewish Christians who still were the majority in the church.

This is confirmed by Acts 21.   Here is recorded a visit by Paul to Jerusalem about 10 years after the decision in Acts 15.  After his arrival (Acts 21:17) the leaders of the Jerusalem church (Acts 21:18) said to him:

“You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law“ (Acts 21:20).

They continued and said that these Jewish Christians “have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs” (Acts 21:21). Note the distinction they made between Jewish and Gentile Christians. They were not concerned if the Gentile Christians would “forsake Moses” and the “customs”.  They were concerned only about the Jews “who are among the Gentiles”.  In Judea there was no concern, indicating that they were all zealous for the Law of Moses and for the traditions (customs).

They then requested Paul to show to the Jewish Christians in Jerusalem that this is not true, but to show “that you yourself also walk orderly, keeping the Law” (Acts 21:24). They, therefore, expected Paul himself to keep the Law and the traditions. They asked him to prove this by performing a purification rite (Acts 21:23-24).

The church leaders in Jerusalem concluded their request by confirming the decision that “the Gentiles who have believed” are not subject to the Law of Moses (Acts 21:25), again indicating the sharp distinction they made between Jewish and Gentile Christians.

Paul complied with their request (Acts 21:26). He later explained:

“To the Jews, I became as a Jew, so that I might win Jews; … though not being myself under the Law, so that I might win those who are under the Law; to those who are without law (Gentiles), as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law (Gentiles).” (1 Cor 9 20-21)

These verses are important for a correct understanding of what Paul did.  He himself was not “under the Law” (of Moses), but “under the law of Christ” which refers to Christ’s teachings. But to win as many as possible people for Christ he lived like a Jew when he was with Jews and lived like a Gentile when he was with Gentiles.

Unity of the Church

Had Paul attempted to settle the matter himself, acting on his own apostolic authority at Antioch, this might easily have created a breach between the Jewish church in Jerusalem and the Gentile church in Antioch. But by referring the matter to the mother church in Jerusalem for a decision, the unity of the church was maintained.

Other Articles

Early Church History

Key events in the first few decades that transformed the church from a sect of Judaism into an independent religion:

      • Jerusalem Phase 1After receiving the Holy Spirit, the church grew quickly but remained a Jewish sect, based in Jerusalem.
      • Judea and Samaria phase 2After the 490 years of Daniel 9 have come to an end, God dispersed the church to Judea and Samaria through persecution.
      • Gentile Dispute Phase 3When the first Gentiles became Christians, a dispute arose about whether they must observe the Law of Moses.
      • Separation Phase 4The church council (Acts 15 ) caused a separation between Jewish and Gentile Christians when it decided that Gentiles are not subject to the Law while Jewish Christians continued in the Law.
      • NEXT: Theological Implications 5This history explains the disputes addressed by Paul’s letters.
      • Chronology – Dates for key events

Other Topics

    • DANIEL
        • The Antichrist in Daniel 6The Antichrist in Daniel, which is the same as the beast in Revelation, arises out of the Roman Empire; it is not Antiochus Epiphanes.
        • The 490 years of Daniel 9 7Liberal scholars claim that this prophecy describes the Greek king Antiochus IV, two centuries before Christ. In Dispensationalism, the prophecy culminates in an end-time Antichrist. In the traditional interpretation, which dominated before liberalism and Dispensationalism, the prophecy focuses on Jesus Christ.
        • Is Daniel a fraud? 8Critical scholars teach that Daniel was written after the events it claims to predict.
    • REVELATION 9The ultimate purpose of this website is to explain these prophecies and, finally, the mark of the beast.
        • General Topics 10Does Revelation describe events chronologically? Must it be interpreted literally? The temple in heaven, Christ’s Return, Hear/See Combinations, and the Numbers in Revelation
        • The Seven Seals (Rev 4-7) 11There was a book in heaven that not even Christ was able to read because it was sealed up with seven seals. But, by overcoming, He became worthy to break the seven seals and open the book. Why was Jesus not “worthy” to open the book before He “overcame?” And how did His death make Him “worthy” to open the book?
        • The Seven Wars (Rev 12-14) 12This is the apex of Revelation. Revelation 12 provides an overview of history from before Christ until the end-time, Revelation 13 culminates in the end-time persecution, and Revelation 14 describes God’s response.
        • The Seven Last Plagues (Rev 15-16) 13The seven last plagues will be preceded by the end-time Christian-on-Christian persecution and followed by Christ’s return. Is the purpose simply punishment or do the plagues have a higher goal?
        • Revelation’s Beasts 14Revelation has three beasts with seven heads and ten horns each; a great red dragon (Rev 12:3), the beast from the sea (Rev 13:1), and a scarlet beast, full of blasphemous names (Rev 17:3).
        • Babylon – Mother of Harlots (Rev 17-18) 15Babylon is mentioned only once in the first 15 chapters (Rev 14:8) but the seventh and final plague targets her specifically (Rev 16:19). Then Revelation 17 and 18 are dedicated to explaining who and what she is.
        • Revelation 17 verse-by-verse
    • TRINITY
    • SALVATION
    • THE LAW
    • DEATH
    • OTHER
        • Why does evil exist? 25And why does God not make an end to all evil?
        • The church began as a Jewish sect.26Key events that transformed the church into an independent religion
        • The Return of Christ 27When? How? Has His return been delayed?
        • About Author 28I do not hold any formal theological qualifications. Since I am not part of any religious organization, I am free to present the truth as I understand it. These articles are the result of my personal studies over many years.
  • 1
    After receiving the Holy Spirit, the church grew quickly but remained a Jewish sect, based in Jerusalem.
  • 2
    After the 490 years of Daniel 9 have come to an end, God dispersed the church to Judea and Samaria through persecution.
  • 3
    When the first Gentiles became Christians, a dispute arose about whether they must observe the Law of Moses.
  • 4
    The church council (Acts 15 ) caused a separation between Jewish and Gentile Christians when it decided that Gentiles are not subject to the Law while Jewish Christians continued in the Law.
  • 5
    This history explains the disputes addressed by Paul’s letters.
  • 6
    The Antichrist in Daniel, which is the same as the beast in Revelation, arises out of the Roman Empire; it is not Antiochus Epiphanes.
  • 7
    Liberal scholars claim that this prophecy describes the Greek king Antiochus IV, two centuries before Christ. In Dispensationalism, the prophecy culminates in an end-time Antichrist. In the traditional interpretation, which dominated before liberalism and Dispensationalism, the prophecy focuses on Jesus Christ.
  • 8
    Critical scholars teach that Daniel was written after the events it claims to predict.
  • 9
    The ultimate purpose of this website is to explain these prophecies and, finally, the mark of the beast.
  • 10
    Does Revelation describe events chronologically? Must it be interpreted literally? The temple in heaven, Christ’s Return, Hear/See Combinations, and the Numbers in Revelation
  • 11
    There was a book in heaven that not even Christ was able to read because it was sealed up with seven seals. But, by overcoming, He became worthy to break the seven seals and open the book. Why was Jesus not “worthy” to open the book before He “overcame?” And how did His death make Him “worthy” to open the book?
  • 12
    This is the apex of Revelation. Revelation 12 provides an overview of history from before Christ until the end-time, Revelation 13 culminates in the end-time persecution, and Revelation 14 describes God’s response.
  • 13
    The seven last plagues will be preceded by the end-time Christian-on-Christian persecution and followed by Christ’s return. Is the purpose simply punishment or do the plagues have a higher goal?
  • 14
    Revelation has three beasts with seven heads and ten horns each; a great red dragon (Rev 12:3), the beast from the sea (Rev 13:1), and a scarlet beast, full of blasphemous names (Rev 17:3).
  • 15
    Babylon is mentioned only once in the first 15 chapters (Rev 14:8) but the seventh and final plague targets her specifically (Rev 16:19). Then Revelation 17 and 18 are dedicated to explaining who and what she is.
  • 16
    The conclusion that Jesus is ‘God’ forms the basis of the Trinity Doctrine.
  • 17
    For the first more than 300 years, the church fathers believed that the Son is subordinate to the Father. The Trinity Doctrine was developed by the Cappadocian fathers late in the fourth century but the decision to adopt it was not taken by the church.
  • 18
    Including Modalism, Eastern Orthodoxy view of the Trinity, Elohim, and Eternal Generation
  • 19
    Discussions of the Atonement – How does God do away with sin?
  • 20
    How people are put right with God
  • 21
    Must Christians observe the Law of Moses?
  • 22
    Must Christians observe the Sabbath?
  • 23
    Are the dead still alive and aware?
  • 24
    Will the lost be tormented in hell for all eternity?
  • 25
    And why does God not make an end to all evil?
  • 26
    Key events that transformed the church into an independent religion
  • 27
    When? How? Has His return been delayed?
  • 28
    I do not hold any formal theological qualifications. Since I am not part of any religious organization, I am free to present the truth as I understand it. These articles are the result of my personal studies over many years.