Verse-by-Verse Commentary
The Book of Acts
Chapter 15: We Shall Be Saved Through the Grace of the Lord Jesus Christ
Acts 15 records the great council at Jerusalem, where the church settled the most important doctrinal question of its early years: how is a person saved? Certain men from Judaea taught, 'Except ye be circumcised after the manner of Moses, ye cannot be saved,' and the Pharisee believers insisted the Gentiles must keep the law of Moses. But after much disputing, Peter rises to declare that God gave the Gentiles the Holy Ghost, 'purifying their hearts by faith,' and asks why they would 'put a yoke upon the neck of the disciples' that no one could bear, concluding, 'we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.' James confirms it from the prophets, and the council writes to the Gentile believers, freeing them from the yoke of the law while urging them to holiness, 'it seemed good to the Holy Ghost, and to us.' The chapter closes with a sharp disagreement between Paul and Barnabas over John Mark, so that they parted company. The chapter shows us that salvation is by grace through faith, not by the works of the law, and that even godly men may differ, yet God works through it all.
About This Commentary
This is a verse-by-verse study of Acts chapter 15. For each section you will find the KJV text, the Greek words that sharpen the meaning, plain explanation, and a Gospel Focus. Here the Jerusalem Council affirms salvation by grace through faith, frees the Gentiles from the yoke of the law, and Paul and Barnabas part over John Mark. Every Scripture quotation is from the King James Version.
Setting the Stage
Must They Keep the Law?
Some teach that Gentiles must be circumcised to be saved.
Purifying Their Hearts by Faith
God gave the Gentiles the Spirit; salvation is by grace.
The Holy Ghost, and Us
The Gentiles are freed from the yoke, urged to holiness.
The Contention Was Sharp
Paul and Barnabas differ over Mark, yet the work goes on.
Through the Grace of the Lord Jesus Christ (Acts 15:1-21)
The church gathers to settle whether Gentiles must keep the law, and Peter and James affirm salvation by grace through faith.
Purifying Their Hearts by Faith
"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. 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. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. 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. And the apostles and elders came together for to consider of this matter. And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; And put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. Known unto God are all his works from the beginning of the world. Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day."
Word Study
"grace," Greek charis (χάρις). The word means grace, unmerited favour, a gift freely given without being earned. Peter states the heart of the gospel: "we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." Salvation is by grace, the free gift of God's favour through Jesus Christ, received by faith, not by circumcision or the keeping of the law. To add law-keeping as a requirement for salvation is to overturn grace, for grace and works of law are opposite grounds of acceptance; if we are saved by grace, it is not of works, "otherwise grace is no more grace" (Romans 11:6). Peter's point is decisive: Jew and Gentile alike are saved the same way, "even as they," by the grace of the Lord Jesus Christ. This is the truth Paul would defend to his last breath, and the foundation of the whole gospel: not our works, but His grace.
Explanation
The gospel's greatest doctrinal crisis erupts: some insist that Gentiles must be circumcised and keep the law of Moses to be saved. The Jerusalem Council convenes, and Peter settles the principle -- God gave the Gentiles the Spirit "even as he did unto us," purifying their hearts "by faith," so why "put a yoke upon the neck of the disciples" that no one could bear? "We believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." James concurs, citing the prophets. Salvation is by grace through faith, for Jew and Gentile alike -- the law is not the ground of acceptance. This decision guards the gospel for all time.
Gospel Focus
A crisis strikes the young church. Men from Judaea teach that Gentile believers "cannot be saved" unless circumcised and keeping the law of Moses, adding works to grace. This was no small matter; it struck at the heart of the gospel, whether salvation is by grace through faith or by law-keeping. Paul and Barnabas contend sharply against it, and the question is brought to the apostles and elders at Jerusalem. After much disputing, Peter rises and settles the matter from God's own action. He reminds them how God, at Cornelius's house, gave the Gentiles the Holy Ghost, "even as he did unto us," and "put no difference between us and them, purifying their hearts by faith." The decisive proof is that God cleansed Gentile hearts by faith, apart from circumcision, giving them the same Spirit He gave the Jews. If God made no difference, who are men to add requirements? Peter presses the point: to impose the law is to "tempt God" and to "put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear." The law was a burden no one could carry perfectly; to lay it on the Gentiles as a means of salvation is cruelty and unbelief. Then he states the gospel plainly: "we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." Salvation is by grace, the same for Jew and Gentile, received by faith, not earned by works of law. Barnabas and Paul confirm it by recounting the miracles God wrought among the Gentiles. Finally James, the leader of the Jerusalem church, gives his judgment, grounding it in the prophets, who foretold that God would rebuild "the tabernacle of David" so "that the residue of men might seek after the Lord, and all the Gentiles." The ingathering of the Gentiles fulfills Scripture. So James rules: "trouble not them, which from among the Gentiles are turned to God." They are not to be burdened with the law for salvation. He asks only that they abstain from a few things, idol-pollutions, fornication, things strangled, and blood, not as conditions of salvation but for holiness and for peace between Jewish and Gentile believers, avoiding practices that would deeply offend Jewish consciences. The council thus affirms the gospel of grace: the Gentiles are saved by faith, freed from the yoke of the law, and called to walk in holiness. Salvation is by the grace of the Lord Jesus Christ, and nothing may be added to it.
It Seemed Good to the Holy Ghost, and to Us (Acts 15:22-41)
The council sends a letter freeing the Gentiles from the law's yoke, and Paul and Barnabas part company over John Mark.
The Contention Was So Sharp Between Them
"Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 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: It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, Men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: Which when they had read, they rejoiced for the consolation. And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. Notwithstanding it pleased Silas to abide there still. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. And he went through Syria and Cilicia, confirming the churches."
Word Study
"contention," Greek paroxysmos (παροξυσμός). The word means a sharp disagreement, a provoking, an irritation; from it comes our word "paroxysm." "The contention was so sharp between them, that they departed asunder one from the other." Scripture is honest: two great and godly men, Paul and Barnabas, who had laboured and suffered together, disagreed so sharply over whether to take John Mark that they parted company. The Bible does not hide the faults and frictions of its heroes; both men had a point, Paul's concern for reliability in the work, Barnabas's grace toward a young man who had failed, and neither is painted as simply right or wrong. Yet God overruled even this: two missionary teams went out instead of one, and the work spread further. In time the breach was healed, for Paul later calls Mark "profitable to me for the ministry." The sober lesson is that sincere believers may differ sharply, yet God's purposes are not thwarted; and grace, in the end, restores.
Explanation
The council sends a gracious letter freeing Gentile believers from circumcision and the yoke of the law, asking only that they abstain from things that would needlessly offend Jewish conscience and from sexual immorality. The churches receive it with rejoicing, for the gospel of grace is preserved. Then Luke records an honest sorrow: Paul and Barnabas, so long partners, part company sharply over John Mark, and go separate ways -- yet God multiplies the mission, now two teams instead of one. Even the failings of good men are woven by God into the spread of His word; the disagreement doubles the reach of the gospel.
Gospel Focus
The council acts to make its decision known and to heal the wounds the false teachers had caused. They choose respected men, Judas Barsabas and Silas, to carry a letter to the Gentile churches along with Paul and Barnabas, "men that have hazarded their lives for the name of our Lord Jesus Christ." The letter is a model of pastoral wisdom and grace. It disowns the false teachers, "to whom we gave no such commandment", clearing the church of the legalists' error. And it states the decision with a striking phrase: "it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things." The apostles were conscious that the Holy Ghost had guided their decision; it was not merely a human vote but the mind of the Spirit. They free the Gentiles from the yoke of the law, requiring only abstention from idol-meats, blood, things strangled, and fornication, matters of holiness and of peace with Jewish believers, "from which if ye keep yourselves, ye shall do well." When the letter is read at Antioch, the believers "rejoiced for the consolation", freed from the crushing demand of the legalists and assured of their standing in grace. Judas and Silas, being prophets, further exhort and strengthen the church. Then Luke records, with unflinching honesty, a painful episode. Paul proposes revisiting the churches, but a "sharp" contention arises with Barnabas over John Mark, who had earlier deserted them. Paul will not take one who "went not with them to the work"; Barnabas, ever the encourager, wants to give his cousin Mark another chance. Neither will yield, and they part, Barnabas taking Mark to Cyprus, Paul choosing Silas and going through Syria and Cilicia, "recommended by the brethren unto the grace of God." Scripture does not gloss over the failure; two servants of God disagreed so sharply they separated. Yet even here God brings good: where one team had gone, now two go, and the gospel spreads the further. And the story does not end in bitterness, for Mark was restored and became useful, and Paul later commended him. The chapter that so gloriously defends salvation by grace ends with a reminder that even the best of God's servants are men who need that same grace, and that God's purposes advance through, and even despite, their weaknesses. Salvation is by grace; and grace both saves us and, in time, reconciles us.
Chapter 15 in Review
Acts 15 settles the gospel's greatest early question at the Jerusalem Council. Against those who taught that Gentiles must be circumcised and keep the law to be saved, Peter testifies that God gave them the Holy Ghost, "purifying their hearts by faith," and declares, "we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." James confirms it from the prophets, and the council writes to the Gentiles, freeing them from the yoke of the law while urging holiness, "it seemed good to the Holy Ghost, and to us." The Antioch church rejoices at the letter. Then Paul and Barnabas part ways over John Mark in a contention "so sharp" that they separate, yet the work goes on in two streams.
For the Apostolic reader this chapter guards the very heart of the gospel: salvation is by grace through faith, not by the works of the law. God Himself settled the question by giving the Gentiles His Spirit and purifying their hearts by faith, without circumcision, putting no difference between Jew and Gentile. To add law-keeping as a condition of salvation is to lay on men a yoke none could bear and to tempt God, for we are saved the same way, all of us, "through the grace of the Lord Jesus Christ." Yet grace does not abolish holiness; the freed Gentiles are called to turn from idolatry and immorality, for the gospel that saves by grace also sanctifies. And the chapter is honest about the church's own frailty: even Paul and Barnabas, valiant and godly, disagreed so sharply they parted, and Scripture neither hides it nor takes sides, but shows God overruling for good, sending out two teams and, in time, restoring Mark. So rest wholly on the grace of the Lord Jesus Christ, adding nothing to it for your salvation; walk in the holiness that grace produces; and take comfort that the God of grace works His purposes even through the failings of His servants, and reconciles those who differ. Salvation is by grace, and grace is sufficient.
- Salvation is by grace through faith, not by the works of the law (15:11).
- God purifies the heart by faith, putting no difference between Jew and Gentile (15:9).
- Adding law-keeping lays an unbearable yoke and tempts God (15:10).
- Grace does not abolish holiness; the freed are called from sin (15:20, 29).
- The council's decision was the mind of the Spirit: "the Holy Ghost, and us" (15:28).
- Even godly men may differ sharply, yet God overrules for good (15:39).
Questions for Reflection
- Do you rest wholly on grace, or add works of your own for salvation?
- Do you let the freedom of grace lead you into holiness, not license?
- How do you handle sharp disagreements with fellow believers?
- Do you trust God to work His purposes even through human failings?
References & Sources
Scripture is quoted from the King James Version (KJV). Supporting passages are listed so every claim can be verified in its own setting. Salvation by grace, not law: Ephesians 2:8-9; Romans 3:28; 11:6; Galatians 2:16, 5:1. God purifying the heart by faith: Acts 10:44-47; Romans 10:11-13; 1 Peter 1:22. The unbearable yoke of the law: Galatians 3:10; Romans 3:20; Matthew 23:4. The rebuilt tabernacle of David and the Gentiles: Amos 9:11-12; Isaiah 45:21. Holiness that befits the saved: 1 Corinthians 6:9-11, 8:1-13; 1 Thessalonians 4:3. God overruling human conflict: Genesis 50:20; Philippians 1:12-18; 2 Timothy 4:11. If anything here does not look right, a verse, a reference, or a wording, please tell us at info@FruitBearers.net. Thank you for helping us keep Bible Learning error free.
- The council and the question of grace: Acts 15:1-21; Ephesians 2:8-9; Galatians 2:16.
- The letter to the Gentiles and the parting: Acts 15:22-41; 1 Thessalonians 4:3; 2 Timothy 4:11.