12The whole assembly kept silence, and listened to Barnabas and Paul as they told of all the signs and wonders that God had done through them among the Gentiles. 13After they finished speaking, James replied, “My brothers,c listen to me. 14Simeon has related how God first looked favorably on the Gentiles, to take from among them a people for his name. 15This agrees with the words of the prophets, as it is written,
16‘After this I will return,
and I will rebuild the dwelling of David, which has fallen;
from its ruins I will rebuild it, and I will set it up,
17so that all other peoples may seek the Lord—
even all the Gentiles over whom my name has been called.
Thus says the Lord, who has been making these things 18known from long ago.’d
19Therefore I have reached the decision that we should not trouble those Gentiles who are turning to God, 20but we should write to them to abstain only from things polluted by idols and from fornication and from whatever has been stranglede and from blood. 21For in every city, for generations past, Moses has had those who proclaim him, for he has been read aloud every sabbath in the synagogues.”
The Council’s Letter to Gentile Believers
22Then the apostles and the elders, with the consent of the whole church, decided to choose men from among their membersf and to send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leaders among the brothers, 23with the following letter: “The brothers, both the apostles and the elders, to the believersg of Gentile origin in Antioch and Syria and Cilicia, greetings. 24Since we have heard that certain persons who have gone out from us, though with no instructions from us, have said things to disturb you and have unsettled your minds,h 25we have decided unanimously to choose representativesi and send them to you, along with our beloved Barnabas and Paul, 26who have risked their lives for the sake of our Lord Jesus Christ. 27We have therefore sent Judas and Silas, who themselves will tell you the same things by word of mouth. 28For it has seemed good to the Holy Spirit and to us to impose on you no further burden than these essentials: 29that you abstain from what has been sacrificed to idols and from blood and from what is strangledj and from fornication. If you keep yourselves from these, you will do well. Farewell.”
30So they were sent off and went down to Antioch. When they gathered the congregation together, they delivered the letter. 31When its membersk read it, they rejoiced at the exhortation. 32Judas and Silas, who were themselves prophets, said much to encourage and strengthen the believers.l 33After they had been there for some time, they were sent off in peace by the believersm to those who had sent them.n 35But Paul and Barnabas remained in Antioch, and there, with many others, they taught and proclaimed the word of the Lord.
Paul and Barnabas Separate
36After some days Paul said to Barnabas, “Come, let us return and visit the believerso in every city where we proclaimed the word of the Lord and see how they are doing.” 37Barnabas wanted to take with them John called Mark. 38But Paul decided not to take with them one who had deserted them in Pamphylia and had not accompanied them in the work. 39The disagreement became so sharp that they parted company; Barnabas took Mark with him and sailed away to Cyprus. 40But Paul chose Silas and set out, the believersp commending him to the grace of the Lord. 41He went through Syria and Cilicia, strengthening the churches.
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a Gk brothers
b Gk Men, brothers
c Gk Men, brothers
d Other ancient authorities read things. 18Known to God from of old are all his works.’
e Other ancient authorities lack and from whatever has been strangled
f Gk from among them
g Gk brothers
h Other ancient authorities add saying, ‘You must be circumcised and keep the law,’
i Gk men
j Other ancient authorities lack and from what is strangled
k Gk When they
l Gk brothers
m Gk brothers
n Other ancient authorities add verse 34, But it seemed good to Silas to remain there
o Gk brothers
p Gk brothers
15.1–35 The Jerusalem council presents the final defense of the gentile mission and resolves a bitter dispute concerning whether gentile Christians must conform to Mosaic law. The difficulty of reconciling Acts 15 with Paul’s comments in Gal 2.1–14 suggests that Luke has shaped the story to reflect his own understanding of the emerging church.
15.1–5 For the first time in Acts, the question arises whether Gentiles who become Christians must be circumcised and keep Mosaic law. On circumcision, see Gen 17.9–14; Lev 12.3; cf. Rom 2.25–29; Gal 5.2–12.
15.1 Circumcision originates with God’s command to Abraham, not with Mosaic law. See 7.8; Gen 17.9–14.
15.2 No small dissension. See note on 12.18–19.
15.3 Phoenicia has not previously been mentioned as a location of disciples. Samaria. See 8.1–24.
15.4 All that God had done, i.e., to effect the conversion of the Gentiles. See 14.27; 15.12;21.19.
15.5 The demand to keep the law of Moses considerably expands the conflict beyond the issue of circumcision (see v. 1).
15.6–11 Peter’s speech, the last reference to him in Acts (except for v. 14), appeals to the church’s experience with the gentile mission and to an understanding of grace.
15.7 Much debate reveals the intense involvement of both parties. In the early days. See 10.1–11.18; whether Peter historically carried out this role is unclear (see 8.26–40; 11.19–26; Gal 2.7–8).
15.9 No distinction. See also Rom 3.22;10.12.
15.10 Putting God to the test. See 5.9; Ex 17.2; Ps 78.41. Jewish writers sometimes spoke of the law as a yoke to be chosen (Mishnah Avot 3.5; Berakot 2.2; cf. Mt 11.29–30).
15.11 This statement reinterprets the conversion of Cornelius as a message not simply about the salvation of Gentiles, but also about the way in which salvation comes to all persons; see also Rom 3.24; 4.16; 5.21.
15.12–21 The report of Barnabas and Paul precedes James’s speech, which interprets the gentile mission on the basis of scripture.
15.12 Signs and wonders. See note on 14.3.
15.13 James (the brother of Jesus) here reenters the narrative, having been referred to briefly in 12.17 (see 21.18).
15.14 Simeon, apparently Peter, although only here does Luke refer to him this way (cf. Simon in, e.g., 10.5; 11.13; Lk 22.31; but see also 2 Pet 1.1). A people for his name. The term reserved for Israel (see note on 3.11) now includes Gentiles also.
15.16–18 James quotes Am 9.11–12 to demonstrate that the inclusion of Gentiles has long been within God’s plan. The quotation comes from the Greek Septuagint, the use of which is incongruous with the portrait of James as the leader of Jerusalem Christianity, who would presumably speak Aramaic in this setting. I will rebuild. God is the one who restores Israel. See Lk 1.32–33; Acts 1.6. Instead of Israel constructing a house for God (7.47, 49), now God alone builds a house for all.
15.19 Turning to God. See note on 9.35.
15.20 See also v. 29; 21.25. In Lev 17.8–18.30 these regulations govern both Israel and outsiders who live within Israel; thus James proposes a law for gentile Christians in keeping with Mosaic law but without imposing circumcision (cf. Philo, Migration of Abraham 89–94; Josephus, Antiquities 20.38–48). Things polluted by idols include meat from animals sacrificed to idols; see Ex 34.15–16; 1 Cor 10.7, 14–22. Fornication. See Lev 18.6–30; 1 Cor 6.18. Whatever has been strangled, i.e., animals not slaughtered in accordance with Lev 17.3; 19.26; Deut 12.16, 23–27. From blood. See Lev 3.17; 17.10–14. All these prohibitions are associated with idolatry, directly or otherwise.
15.21 Moses, i.e., Mosaic law. See Josephus, Antiquities 16.43; Against Apion 2.175; Philo, Special Laws 2.61–64.
15.22–29 Including this letter from Jerusalem allows Luke to repeat the content of the agreement and emphasize the una
nimity of the Jerusalem church.
15.22 Judas called Barsabbas, mentioned nowhere else. Silas accompanies Paul in 15.40–18.5 (Silas is probably “Silvanus” in 2 Cor 1.19; 1 Thess 1.1; 2 Thess 1.1).
15.24 Though with no instructions from us carefully distances the Jerusalem council from the demands for circumcision and law observance (see v. 1).
15.27 By word of mouth. The oral report of Judas and Silas, who accompany Paul and Barnabas as they deliver the letter, again reinforces the importance of this message.
15.28 Luke often highlights the role of the Holy Spirit (see, e.g., 2.1–13; 4.8, 31; 10.44–48).
15.29 See note on 15.20.
15.31 The Gentiles receive the church’s decision with rejoicing, as they earlier received the gospel itself (see 13.48).
15.33 Silas later leaves with Paul (v. 40), as though this departure had not occurred (see text note g).
15.36–16.10 With new colleagues and after a false start, Paul is summoned to Macedonia and a significant new witness there.
15.36–41 What later develops into a major mission trip begins with the simple plan to revisit the cities of their earlier preaching.
15.37–39 For another possible reason for the conflict between Paul and Barnabas, see Gal 2.11–14.
15.38 On John Mark’s desertion, see 13.13.
15.40 Silas. See notes on 15.22;15.33.
Acts 16
Timothy Joins Paul and Silas
1Paula went on also to Derbe and to Lystra, where there was a disciple named Timothy, the son of a Jewish woman who was a believer; but his father was a Greek. 2He was well spoken of by the believersb in Lystra and Iconium. 3Paul wanted Timothy to accompany him; and he took him and had him circumcised because of the Jews who were in those places, for they all knew that his father was a Greek. 4As they went from town to town, they delivered to them for observance the decisions that had been reached by the apostles and elders who were in Jerusalem. 5So the churches were strengthened in the faith and increased in numbers daily.
Paul’s Vision of the Man of Macedonia
6They went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia. 7When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; 8so, passing by Mysia, they went down to Troas. 9During the night Paul had a vision: there stood a man of Macedonia pleading with him and saying, “Come over to Macedonia and help us.” 10When he had seen the vision, we immediately tried to cross over to Macedonia, being convinced that God had called us to proclaim the good news to them.
The Conversion of Lydia
11We set sail from Troas and took a straight course to Samothrace, the following day to Neapolis, 12and from there to Philippi, which is a leading city of the districtc of Macedonia and a Roman colony. We remained in this city for some days. 13On the sabbath day we went outside the gate by the river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had gathered there. 14A certain woman named Lydia, a worshiper of God, was listening to us; she was from the city of Thyatira and a dealer in purple cloth. The Lord opened her heart to listen eagerly to what was said by Paul. 15When she and her household were baptized, she urged us, saying, “If you have judged me to be faithful to the Lord, come and stay at my home.” And she prevailed upon us.
Paul and Silas in Prison
16One day, as we were going to the place of prayer, we met a slave-girl who had a spirit of divination and brought her owners a great deal of money by fortune-telling. 17While she followed Paul and us, she would cry out, “These men are slaves of the Most High God, who proclaim to youd a way of salvation.” 18She kept doing this for many days. But Paul, very much annoyed, turned and said to the spirit, “I order you in the name of Jesus Christ to come out of her.” And it came out that very hour.
19But when her owners saw that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace before the authorities. 20When they had brought them before the magistrates, they said, “These men are disturbing our city; they are Jews 21and are advocating customs that are not lawful for us as Romans to adopt or observe.” 22The crowd joined in attacking them, and the magistrates had them stripped of their clothing and ordered them to be beaten with rods. 23After they had given them a severe flogging, they threw them into prison and ordered the jailer to keep them securely. 24Following these instructions, he put them in the innermost cell and fastened their feet in the stocks.
25About midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26Suddenly there was an earthquake, so violent that the foundations of the prison were shaken; and immediately all the doors were opened and everyone’s chains were unfastened. 27When the jailer woke up and saw the prison doors wide open, he drew his sword and was about to kill himself, since he supposed that the prisoners had escaped. 28But Paul shouted in a loud voice, “Do not harm yourself, for we are all here.” 29The jailere called for lights, and rushing in, he fell down trembling before Paul and Silas. 30Then he brought them outside and said, “Sirs, what must I do to be saved?” 31They answered, “Believe on the Lord Jesus, and you will be saved, you and your household.” 32They spoke the word of the Lordf to him and to all who were in his house. 33At the same hour of the night he took them and washed their wounds; then he and his entire family were baptized without delay. 34He brought them up into the house and set food before them; and he and his entire household rejoiced that he had become a believer in God.
35When morning came, the magistrates sent the police, saying, “Let those men go.” 36And the jailer reported the message to Paul, saying, “The magistrates sent word to let you go; therefore come out now and go in peace.” 37But Paul replied, “They have beaten us in public, uncondemned, men who are Roman citizens, and have thrown us into prison; and now are they going to discharge us in secret? Certainly not! Let them come and take us out themselves.” 38The police reported these words to the magistrates, and they were afraid when they heard that they were Roman citizens; 39so they came and apologized to them. And they took them out and asked them to leave the city. 40After leaving the prison they went to Lydia’s home; and when they had seen and encouraged the brothers and sistersg there, they departed.
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a Gk He
b Gk brothers
c Other authorities read a city of the first district
d Other ancient authorities read to us
e Gk He
f Other ancient authorities read word of God
g Gk brothers
16.1–5 The addition of Timothy completes the team.
16.1 Derbe, Lystra. See note on 14.6. Timothy. See 17.14–15; 18.5; 19.22; 20.4. Paul’s Letters give him a more substantial role in Paul’s work than Luke indicates (see Rom 16.21; 1 Cor 4.17; 16.10; 2 Cor 1.1, 19; Phil 1.1; 2.19–22; 1 Thess 1.1; 3.2, 6; Philem 1).
16.3 By circumcising Timothy, Paul shows his awareness of Jewish sensitivities (see 21.17–26; 22.3; 24.14; 26.5; but cf. Gal 2.3).
16.5 See note on 6.7.
16.6–10 Consistent with the picture elsewhere in Acts, a new phase in the mission arises only with divine guidance (see, e.g., 8.26;10.9–16). Here Luke reinforces that theme by showing the rejection of human initiatives.
16.6–8 Phrygia and Galatia. The route is to the northwest, toward Mysia, the region abutting the Hellespont. Not permitted to go either south to Asia Minor or north to Bithynia, the group arrives by default in the harbor city of Troas. Probably the change from the Holy Spirit to the Spirit of Jesus, a phrase used nowhere else in Acts, reflects stylistic variation rather than a theological distinction.
16.9 On visions or dreams as a means of guidance, see 9.10–12; 10.3–6, 10–16; 11.5–10; 18.9–10. Macedonia, a Roman province in the northern region of the Greek peninsula.
16.10 The shift here to the first-person plural narration (we) ex
tends through v. 17 (see also 20.5–15; 21.1–18; 27.1–28.16). The change may result from stylistic considerations, or from the use of travel diaries only loosely reworked by Luke, or from the author’s presence during this part of the journey. Given the uncertainty, little can be deduced from it regarding the historical accuracy of Acts or the identity of Luke.
16.11–40 Philippi signals an important new stage in the witness.
16.11–15 The mission in Philippi begins and ends with references to Lydia (see v. 40).
16.11–12 Samothrace, an island about halfway between Troas and Neapolis, port city of Philippi.
16.12 Philippi, a city in one of four districts within the province of Macedonia (see text note a). In this context, where Paul’s status as a Roman citizen first appears (vv. 37–38), Luke identifies Philippi as a Roman colony. Pisidian Antioch (13.14), Lystra (14.6), Troas (16.8), and Corinth (18.1) were all colonies as well.
16.13 A place of prayer, either a synagogue or an informal place of worship.
16.14 A worshiper of God, i.e., a Gentile who worshiped Israel’s God (see note on 10.2). Thyatira was in the district of Lydia, which had long been a center for the production of purple dye, a luxury good (Lk 16.19), although it is not clear that Lydia herself was wealthy.
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