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APOSTOLIC COUNCIL

A gathering in Jerusalem (also called the Jerusalem Council) of representatives from the church in Syrian Antioch (including Paul and Barnabas) together with certain apostles and the elders of the parent church in Jerusalem, to respond to the claim of some Jewish Christians that gentile converts needed to be circumcised in order to be saved (Acts 15:1-35).

Peter is the first to speak in the assembly, and the force of his comments is strongly against insisting on circumcision as a requirement for the salvation of Gentiles (Acts 15:7-11). He reminds the Council of his experience with Cornelius, a gentile God-fearer who, together with family and friends, came to faith and received the Holy Spirit quite apart from the rite of circumcision (cf. Acts 10:1–11:18). For Peter this is compelling evidence that God looks upon the heart of Jew and Gentile alike (Acts 15:8-9); faith and not external distinctives is the one path to salvation (vv. 9-11). Next Paul and Barnabas speak of the signs and wonders God did as they ministered among Gentiles, again appealing to divine activity which wins Gentiles to the gospel as evidence that circumcision is not required for salvation.

James (probably the “half-brother” of Jesus; cf. Mark 6:3) is convinced especially by Peter’s testimony, and sees biblical support for God’s openness to and interest in the Gentiles (Acts 15:13-21; cf. Amos 9:11-12). James then delivers a decision which is welcomed by the apostles, the elders, and the whole Church (Acts 15:19-22): Gentiles need not be circumcised to be saved, but they are called upon to accept certain expressions of Jewish lawkeeping to promote harmony and morality within their mixed congregation (vv. 20, 29). Luke indicates that this decision is joyously accepted by the Antioch church (Acts 15:31). The fact that Jewish distinctives are not erased and OT law is not set aside no doubt makes it possible for (at least most) circumcision advocates to accept this decision (cf. Acts 21:18-26).

The question is often raised as to the possible convergence of the Jerusalem Council and the account of Paul’s visit to Jerusalem in Gal. 2:1-10. In favor of these passages as recounting a single historical occasion are Paul’s association with Barnabas and a concern about circumcision in both accounts. Arguments for the Galatians account as describing a visit to Jerusalem prior to the Council, however, are noteworthy. The two visits of Paul to Jerusalem described in Galatians (Gal. 1:18-19; 2:1-10) correspond to two visits mentioned by Luke in Acts prior to the Council (Acts 9:26-30; 11:30). Most importantly, if Paul were aware of the decision of the Apostolic Council prior to writing Galatians, we might well expect him to appeal to that decision in order to enhance his arguments against the “agitators” in Galatia who advocate circumcision for gentile converts (cf. Gal. 5:2, 6, 11-12; 6:12-13, 15), but he does not.

The importance of the Apostolic Council in the life of the early Church is very great. A precedent is created for handling matters of conflict and theological controversy in a civil, reasoned, Spirit-led manner, and a vital foundation of Christian theology is expressed: salvation is by grace through faith, not through human works (Acts 15:11).

Bibliography. R. N. Longenecker, Galatians. WBC 41 (Waco, 1990), lxxiii-lxxxiii; I. H. Marshall, The Acts of the Apostles. TNTC (1980, repr. Grand Rapids, 1996), 242-56.

Peter K. Nelson

Prayer Tents Bible References - Prayer Tents

APOSTOLIC COUNCIL

Eerdmans Dictionary of the Bible (2000)