Acts 15 is a crucial part in the transition aspect of the book of Acts. Throughout Acts, we see a transition from Judaism, which was steeped in Mosaic Law and Pharisaic tradition, to Christianity, which is steeped in the freedom we have in Christ. Taking out, even, the traditions of the Pharisees, Leviticus is a stark difference to 1 Corinthians 10:23-33; and this is talking mainly about eating habits. It’s quite an amazing freedom but a tough transition for those who were raised on the Mosaic Law/Pharisaic Tradition. This tension is found throughout the book of Acts.
In Acts 15, we see a group of people that are commonly mentioned throughout the New Testament books (again, a result of this transition). This group is called the Judaizers. Galatians is a good place to see Paul’s critique of these individuals. In short, these were men who wanted to require Christians to continue to adhere to the Mosaic Law. In Acts 15, these men were telling the Christians in Antioch they had to continue the Law of circumcision. On the 8th day after a child’s birth, that child had be circumcised in order to be saved (Acts 15:1). Today, this would be called an integrated approach to salvation. The Judaizers were attempting to integrate the Jewish ways with Christianity. This, of course, would lead to a works-based salvation. The implications are huge… no assurance in salvation, failed salvation (man is flawed and will never work perfectly), and a false understanding of the purpose of the Mosaic Law. They were teaching a false gospel which could save no one.
Acts 15:2 tells us that Paul and Barnabas spent a great deal of time debating with these individuals in front of the Church in Antioch. After a time, the Church decided it best to send Paul, Barnabas and some other disciples should go back to Jerusalem where the other Apostles remained (Peter and James particularly). This is where the Jerusalem Council took place.
Whenever Paul and the others with him arrived, they reported all that had taken place on the first missionary journey. This included the gospel they were teaching (salvation by grace through faith in Jesus Christ alone; no works involved). As could be expected, some of the Pharisees who had been converted to Christianity stood up and defended the Judaizers in pointing Christians to obey the Law of Moses. After the council heard their case, the Apostles and elders gathered together and discussed the matter. This is where we see the great defense of Peter and James.
Peter’s defense begins in verse 7 of chapter 15. Peter, who was the apostle sent to the Jews, had recently been sent to the house of Cornelius in chapter 10. This was the first gentile converts found in the book of Acts. During this encounter with the house of Cornelius, Peter was preaching the gospel and the Holy Spirit fell upon those who were in the house. The Holy Spirit does not fall on those who have not been saved. The implication here is that the gentiles of the house of Cornelius were indeed saved without being circumcised. Not only that, but they were saved and blessed with the Holy Spirit just as the Jews had been saved and blessed with the Holy Spirit on Pentecost. The conclusion is found in verse 11, “But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are”.
It’s a beautiful thing; the freedom we have in Christ. We are free from sin, from the Mosaic Law, and from our old self. “Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship” (Romans 12:1) and “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Corinthians 10:31).
