The council at Jerusalem
1 ① Some persons who had come from Judea to Antioch were teaching the brothers in this way, “Unless you are circumcised according to the law of Moses, you cannot be saved.”
2Because of this there was trouble, and Paul and Barnabas had fierce arguments with them. For Paul told the people to remain as they were when they became believers. Finally those who had come from Jerusalem suggested that Paul and Barnabas and some others go up to Jerusalem to discuss the matter with the apostles and elders.
3They were sent on their way by the Church. As they passed through Phoenicia and Samaria they reported how the non-Jews had turned to God, and there was great joy among all the brothers and sisters.
4On their arrival in Jerusalem, they were welcomed by the Church, the apostles and the elders, to whom they told all that God had done through them. 5Some believers, how ever, who belonged to the party of the Pharisees, stood up and said that non-Jewish men must be circumcised and instructed to keep the law of Moses. 6So the apostles and elders met together to consider this matter.
7As the discussions became heated, Peter stood up and said to them, “Brothers, you know that from the beginning God chose me among you so that non-Jews could hear the Good News from me and believe. 8God, who can read hearts, put himself on their side by giving the Holy Spirit to them just as he did to us. 9He made no distinction between us and them and cleansed their hearts through faith. 10So why do you want to put God to the test? Why do you lay on the disciples a burden that neither our ancestors nor we ourselves were able to carry? 11We believe, indeed, that we are saved through the grace of the Lord Jesus, just as they are.”
12The whole assembly kept silent as they listened to Paul and Barnabas tell of all the miraculous signs and wonders that God had done through them among the non-Jews.
13 ② After they had finished, James spoke up, “Listen to me, brothers. 14Symeon has just explained how God first showed his care by taking a people for himself from non-Jewish nations. 15And the words of the prophets agree with this, for Scripture says, 16After this I will return and rebuild the booth of David which has fallen; I will rebuild its ruins and set it up again. 17Then the rest of humanity will look for the Lord, and all the nations will be consecrated to my Name. So says the Lord, who does today 18what he decided from the beginning. 19Because of this, I think that we should not make difficulties for those non-Jews who are turning to God. 20Let us just tell them not to eat food that is unclean from having been offered to idols; to keep themselves from prohibited marriages; and not to eat the flesh of animals that have been strangled, or any blood. 21For from the earliest times Moses has been taught in every place, and every Sabbath his laws are recalled.”
The council’s letters
22 ③ Then the apostles and elders together with the whole Church decided to choose representatives from among them to send to Antioch with Paul and Barnabas. These were Judas, known as Barsabbas, and Silas, both leading men among the brothers. 23They took with them the following letter: Greetings from the apostles and elders, your brothers, to the believers of non-Jewish birth in Antioch, Syria and Cilicia. 24We have heard that some persons from among us have worried you with their discussions and troubled your peace of mind. They were not appointed by us. 25But now, it has seemed right to us in an assembly, to choose representatives and to send them to you, along with our beloved Barnabas and Paul, 26who have dedicated their lives to the service of our Lord Jesus Christ. 27We send you then Judas and Silas who themselves will give you these instructions by word of mouth.
28We, with the Holy Spirit, have decided not to put any other burden on you except what is necessary: 29You are to abstain from blood from the meat of strangled animals and from prohibited marriages. If you keep yourselves from these, you will do well. Farewell.”
30After saying good-bye, the messengers went to Antioch, where they assembled the community and handed them the letter. 31When they read the news, all were delighted with the encouragement it gave them. 32Judas and Silas, who were themselves prophets, spoke at length to encourage and strengthen them. 33After they had spent some time there, the messengers were sent off in peace by the believers; 34Silas, however, preferred to stay with them and only Judas went off. 35So Paul and Barnabas continued in Antioch, teaching and preaching with many others the word of God.
Paul’s second mission
36 ④ After some days Paul said to Barnabas, “Let us return and visit the believers in every town where we proclaimed the word of the Lord, to see how they are getting on.” 37Barnabas wanted to take with them John also called Mark, 38but Paul did not think it right to take him since he had not stayed with them to the end of their mission, but had turned back and left them in Pamphylia. 39Such a sharp disagreement resulted that the two finally separated. Barnabas took Mark along with him and sailed for Cyprus. 40Paul, for his part, chose Silas and left, commended by the brothers and sisters to the grace of the Lord.
41He traveled throughout Syria and Cilicia, strengthening the churches there.
- Acts 15,1 We see the first internal conflict in the Church. Paul himself relates it in Gal 1:1-10. Already for two or three centuries the migrant Jews in Greek-speaking lands had been attracting numerous pagans to their faith. These had, practically, to be integrated into the Jewish people since the Bible - the Old Testament - demanded without distinction, faith in the One God, circumcision, Jewish dress, respect for the alimentary taboos of the Jews... A good number of Christians in Jerusalem did not see entry into the Church any differently. The pharisees among them were more categorical in expressing their point of view (v. 5) while James did it with more nuance: pagans were saved by faith in Christ, but this, remained linked to observance of the law. This signified that for these Christians, without being fully conscious of it, faith was integration with the people of God, but this people of God remained identified with Israel. Paul's missions created a new element: communities formed in Greek countries with a majority of non-Jews and Paul laid down no condition for their baptism. For them the people of God was the christian community. Would the Church be divided? Would Paul become the initiator of another christian Church, more radical in its appreciation of salvation by faith alone in Christ? The meeting at Jerusalem was an effort of the whole Church to clarify its faith and safeguard its unity. The manner of resolving the conflict clarified the communal aspect of the Church. The elders in charge of the mother-Church in Jerusalem met with the apostles who were the supreme authority in the Church. Simon Peter addresses them, referring to the experience he had in the case of Cornelius (chapter 11), and he opened the way to total freedom with regard to the Jewish religion. Acts 15,13 The intervention of James, a firmly conservative leader of the Jerusalem Church, insisted on measures with the purpose of not scandalizing christians of Jewish origin. Even if the law is not obligatory, christians of pagan origins would be asked to abstain from certain things most repugnant to Jews: the problem of blood (black pudding!) and unbled meat first of all, and also marriages between relatives, and food used in pagan sacrifices. Acts 15,22 If we re-read chapter 2 of Galatians, then Acts 21:25, we may think that Luke has combined here two events: the meeting at Jerusalem as well as a decision James took later for the Churches that depended directly on Jerusalem and where the Christians of Jewish origin formed the majority. That helps to understand the decree that follows. The final decision of the Council of Jerusalem, as it is presented here, is doubtless the best the apostles and the Holy Spirit could do at the time. Let us frankly say that the settlement could only be provisional and lacked doctrinal justification. To impose Jewish laws was to penalize non-Jews, it was also a way of saying that the Church was unable to live according to the newness of the Gospel, free of the past, free of religious discipline. In fact, a few years later, there was no question of these laws since the Church had freed itself of the Jewish community, just as it had been rejected by the Jews. The following expressions are to be noted: the apostles, the elders, and the whole community... it has seemed right to the Holy Spirit and to us: the decision of the community united to its apostles guarantees the presence of the Holy Spirit. On several occasions in history, similar debates have taken place, but then it was not a question of freeing the Gospel of the Old Testament laws; it was the laws and customs of the Church that had become the impossible burden to carry (v. 10) for a large human majority. Only when a debate is wide open, as was the one at Jerusalem, does it succeed in pointing out the obstacles and ecclesiastical taboos. As long as the central organisms stifle the liberty of expression, the mission weakens and encloses itself within a traditional clientele decreasing day by day. Acts 15,36 This is the year 50. It has been thirteen years since Paul encountered Christ on the road to Damascus and now another stage of his life is starting. He acts as the leader in charge. The apostles and the Church in Jerusalem officially recognized the mission that Christ had given him on the day of his conversion: he will be the apostle to the pagan nations of the Roman world (Gal 2:7-9; Eph 3:8-9). The sudden breakup between Paul and his friend Barnabas should not surprise us: faith does not destroy one's personality. Time and thanksgiving tend to lessen conflicts. Some years later Paul, who is imprisoned, will be helped by Mark (Phlm 24), and much later, imprisoned again, Paul will ask Mark to come and help him (2 Tim 4:11).
- Acts 15,1 We see the first internal conflict in the Church. Paul himself relates it in Gal 1:1-10. Already for two or three centuries the migrant Jews in Greek-speaking lands had been attracting numerous pagans to their faith. These had, practically, to be integrated into the Jewish people since the Bible - the Old Testament - demanded without distinction, faith in the One God, circumcision, Jewish dress, respect for the alimentary taboos of the Jews... A good number of Christians in Jerusalem did not see entry into the Church any differently. The pharisees among them were more categorical in expressing their point of view (v. 5) while James did it with more nuance: pagans were saved by faith in Christ, but this, remained linked to observance of the law. This signified that for these Christians, without being fully conscious of it, faith was integration with the people of God, but this people of God remained identified with Israel. Paul's missions created a new element: communities formed in Greek countries with a majority of non-Jews and Paul laid down no condition for their baptism. For them the people of God was the christian community. Would the Church be divided? Would Paul become the initiator of another christian Church, more radical in its appreciation of salvation by faith alone in Christ? The meeting at Jerusalem was an effort of the whole Church to clarify its faith and safeguard its unity. The manner of resolving the conflict clarified the communal aspect of the Church. The elders in charge of the mother-Church in Jerusalem met with the apostles who were the supreme authority in the Church. Simon Peter addresses them, referring to the experience he had in the case of Cornelius (chapter 11), and he opened the way to total freedom with regard to the Jewish religion. Acts 15,13 The intervention of James, a firmly conservative leader of the Jerusalem Church, insisted on measures with the purpose of not scandalizing christians of Jewish origin. Even if the law is not obligatory, christians of pagan origins would be asked to abstain from certain things most repugnant to Jews: the problem of blood (black pudding!) and unbled meat first of all, and also marriages between relatives, and food used in pagan sacrifices. Acts 15,22 If we re-read chapter 2 of Galatians, then Acts 21:25, we may think that Luke has combined here two events: the meeting at Jerusalem as well as a decision James took later for the Churches that depended directly on Jerusalem and where the Christians of Jewish origin formed the majority. That helps to understand the decree that follows. The final decision of the Council of Jerusalem, as it is presented here, is doubtless the best the apostles and the Holy Spirit could do at the time. Let us frankly say that the settlement could only be provisional and lacked doctrinal justification. To impose Jewish laws was to penalize non-Jews, it was also a way of saying that the Church was unable to live according to the newness of the Gospel, free of the past, free of religious discipline. In fact, a few years later, there was no question of these laws since the Church had freed itself of the Jewish community, just as it had been rejected by the Jews. The following expressions are to be noted: the apostles, the elders, and the whole community... it has seemed right to the Holy Spirit and to us: the decision of the community united to its apostles guarantees the presence of the Holy Spirit. On several occasions in history, similar debates have taken place, but then it was not a question of freeing the Gospel of the Old Testament laws; it was the laws and customs of the Church that had become the impossible burden to carry (v. 10) for a large human majority. Only when a debate is wide open, as was the one at Jerusalem, does it succeed in pointing out the obstacles and ecclesiastical taboos. As long as the central organisms stifle the liberty of expression, the mission weakens and encloses itself within a traditional clientele decreasing day by day. Acts 15,36 This is the year 50. It has been thirteen years since Paul encountered Christ on the road to Damascus and now another stage of his life is starting. He acts as the leader in charge. The apostles and the Church in Jerusalem officially recognized the mission that Christ had given him on the day of his conversion: he will be the apostle to the pagan nations of the Roman world (Gal 2:7-9; Eph 3:8-9). The sudden breakup between Paul and his friend Barnabas should not surprise us: faith does not destroy one's personality. Time and thanksgiving tend to lessen conflicts. Some years later Paul, who is imprisoned, will be helped by Mark (Phlm 24), and much later, imprisoned again, Paul will ask Mark to come and help him (2 Tim 4:11).
- Acts 15,1 We see the first internal conflict in the Church. Paul himself relates it in Gal 1:1-10. Already for two or three centuries the migrant Jews in Greek-speaking lands had been attracting numerous pagans to their faith. These had, practically, to be integrated into the Jewish people since the Bible - the Old Testament - demanded without distinction, faith in the One God, circumcision, Jewish dress, respect for the alimentary taboos of the Jews... A good number of Christians in Jerusalem did not see entry into the Church any differently. The pharisees among them were more categorical in expressing their point of view (v. 5) while James did it with more nuance: pagans were saved by faith in Christ, but this, remained linked to observance of the law. This signified that for these Christians, without being fully conscious of it, faith was integration with the people of God, but this people of God remained identified with Israel. Paul's missions created a new element: communities formed in Greek countries with a majority of non-Jews and Paul laid down no condition for their baptism. For them the people of God was the christian community. Would the Church be divided? Would Paul become the initiator of another christian Church, more radical in its appreciation of salvation by faith alone in Christ? The meeting at Jerusalem was an effort of the whole Church to clarify its faith and safeguard its unity. The manner of resolving the conflict clarified the communal aspect of the Church. The elders in charge of the mother-Church in Jerusalem met with the apostles who were the supreme authority in the Church. Simon Peter addresses them, referring to the experience he had in the case of Cornelius (chapter 11), and he opened the way to total freedom with regard to the Jewish religion. Acts 15,13 The intervention of James, a firmly conservative leader of the Jerusalem Church, insisted on measures with the purpose of not scandalizing christians of Jewish origin. Even if the law is not obligatory, christians of pagan origins would be asked to abstain from certain things most repugnant to Jews: the problem of blood (black pudding!) and unbled meat first of all, and also marriages between relatives, and food used in pagan sacrifices. Acts 15,22 If we re-read chapter 2 of Galatians, then Acts 21:25, we may think that Luke has combined here two events: the meeting at Jerusalem as well as a decision James took later for the Churches that depended directly on Jerusalem and where the Christians of Jewish origin formed the majority. That helps to understand the decree that follows. The final decision of the Council of Jerusalem, as it is presented here, is doubtless the best the apostles and the Holy Spirit could do at the time. Let us frankly say that the settlement could only be provisional and lacked doctrinal justification. To impose Jewish laws was to penalize non-Jews, it was also a way of saying that the Church was unable to live according to the newness of the Gospel, free of the past, free of religious discipline. In fact, a few years later, there was no question of these laws since the Church had freed itself of the Jewish community, just as it had been rejected by the Jews. The following expressions are to be noted: the apostles, the elders, and the whole community... it has seemed right to the Holy Spirit and to us: the decision of the community united to its apostles guarantees the presence of the Holy Spirit. On several occasions in history, similar debates have taken place, but then it was not a question of freeing the Gospel of the Old Testament laws; it was the laws and customs of the Church that had become the impossible burden to carry (v. 10) for a large human majority. Only when a debate is wide open, as was the one at Jerusalem, does it succeed in pointing out the obstacles and ecclesiastical taboos. As long as the central organisms stifle the liberty of expression, the mission weakens and encloses itself within a traditional clientele decreasing day by day. Acts 15,36 This is the year 50. It has been thirteen years since Paul encountered Christ on the road to Damascus and now another stage of his life is starting. He acts as the leader in charge. The apostles and the Church in Jerusalem officially recognized the mission that Christ had given him on the day of his conversion: he will be the apostle to the pagan nations of the Roman world (Gal 2:7-9; Eph 3:8-9). The sudden breakup between Paul and his friend Barnabas should not surprise us: faith does not destroy one's personality. Time and thanksgiving tend to lessen conflicts. Some years later Paul, who is imprisoned, will be helped by Mark (Phlm 24), and much later, imprisoned again, Paul will ask Mark to come and help him (2 Tim 4:11).
- Acts 15,1 We see the first internal conflict in the Church. Paul himself relates it in Gal 1:1-10. Already for two or three centuries the migrant Jews in Greek-speaking lands had been attracting numerous pagans to their faith. These had, practically, to be integrated into the Jewish people since the Bible - the Old Testament - demanded without distinction, faith in the One God, circumcision, Jewish dress, respect for the alimentary taboos of the Jews... A good number of Christians in Jerusalem did not see entry into the Church any differently. The pharisees among them were more categorical in expressing their point of view (v. 5) while James did it with more nuance: pagans were saved by faith in Christ, but this, remained linked to observance of the law. This signified that for these Christians, without being fully conscious of it, faith was integration with the people of God, but this people of God remained identified with Israel. Paul's missions created a new element: communities formed in Greek countries with a majority of non-Jews and Paul laid down no condition for their baptism. For them the people of God was the christian community. Would the Church be divided? Would Paul become the initiator of another christian Church, more radical in its appreciation of salvation by faith alone in Christ? The meeting at Jerusalem was an effort of the whole Church to clarify its faith and safeguard its unity. The manner of resolving the conflict clarified the communal aspect of the Church. The elders in charge of the mother-Church in Jerusalem met with the apostles who were the supreme authority in the Church. Simon Peter addresses them, referring to the experience he had in the case of Cornelius (chapter 11), and he opened the way to total freedom with regard to the Jewish religion. Acts 15,13 The intervention of James, a firmly conservative leader of the Jerusalem Church, insisted on measures with the purpose of not scandalizing christians of Jewish origin. Even if the law is not obligatory, christians of pagan origins would be asked to abstain from certain things most repugnant to Jews: the problem of blood (black pudding!) and unbled meat first of all, and also marriages between relatives, and food used in pagan sacrifices. Acts 15,22 If we re-read chapter 2 of Galatians, then Acts 21:25, we may think that Luke has combined here two events: the meeting at Jerusalem as well as a decision James took later for the Churches that depended directly on Jerusalem and where the Christians of Jewish origin formed the majority. That helps to understand the decree that follows. The final decision of the Council of Jerusalem, as it is presented here, is doubtless the best the apostles and the Holy Spirit could do at the time. Let us frankly say that the settlement could only be provisional and lacked doctrinal justification. To impose Jewish laws was to penalize non-Jews, it was also a way of saying that the Church was unable to live according to the newness of the Gospel, free of the past, free of religious discipline. In fact, a few years later, there was no question of these laws since the Church had freed itself of the Jewish community, just as it had been rejected by the Jews. The following expressions are to be noted: the apostles, the elders, and the whole community... it has seemed right to the Holy Spirit and to us: the decision of the community united to its apostles guarantees the presence of the Holy Spirit. On several occasions in history, similar debates have taken place, but then it was not a question of freeing the Gospel of the Old Testament laws; it was the laws and customs of the Church that had become the impossible burden to carry (v. 10) for a large human majority. Only when a debate is wide open, as was the one at Jerusalem, does it succeed in pointing out the obstacles and ecclesiastical taboos. As long as the central organisms stifle the liberty of expression, the mission weakens and encloses itself within a traditional clientele decreasing day by day. Acts 15,36 This is the year 50. It has been thirteen years since Paul encountered Christ on the road to Damascus and now another stage of his life is starting. He acts as the leader in charge. The apostles and the Church in Jerusalem officially recognized the mission that Christ had given him on the day of his conversion: he will be the apostle to the pagan nations of the Roman world (Gal 2:7-9; Eph 3:8-9). The sudden breakup between Paul and his friend Barnabas should not surprise us: faith does not destroy one's personality. Time and thanksgiving tend to lessen conflicts. Some years later Paul, who is imprisoned, will be helped by Mark (Phlm 24), and much later, imprisoned again, Paul will ask Mark to come and help him (2 Tim 4:11).
