About twenty years after the Lord’s church had begun, having spread from Jerusalem to the provinces of Judea, Syria, Cyprus, Cilicia, and Galatia, a major controversy threatened the unity, peace, stability, and growth of these young Christian communities. Certain Jewish converts felt compelled to bind on non-Jewish brethren, as conditions of salvation, distinctively Jewish practices—particularly circumcision, which they sincerely believed was divinely mandated. The ensuing dispute and inability to resolve the conflict called for urgent consultation with mature Christian leaders. The Syrian Antioch congregation, where the controversy was instigated, sent a delegation (including Paul, Barnabas, and Titus) to confer with the apostles and elders in Jerusalem (Acts 15:1-6; Gal. 2:1).
The question of how to interact with those having little understanding or regard for deeply entrenched Jewish traditions and values was a rather sensitive and divisive issue among many Jewish disciples at the time (cf. Acts 10:28; 11:1-3). Not surprisingly, the discussions in Jerusalem began with intense debate (Acts 15:7a).1 Simon Peter reminded the group of God’s acceptance of uncircumcised believers without added conditions beyond gospel obedience, which Barnabas and Paul reaffirmed (Acts 15:7b-12; cf. vv. 3-4).
James was next to speak (Acts 15:13-21). Reinforcing Simon Peter’s observations, James quoted scripture (viz. Amos 9:11-12) concerning the inclusion of Gentiles in God’s eternal plan. James then offered his judgment: “I therefore judge [διὸ ἐγὼ κρίνω] ...” (Acts 15:19a).2
The Influential Role of James
Jesus’s half-brother James (Matt. 13:55) at one time did not believe in Jesus as the promised messiah (John 7:5) but as an eyewitness of the resurrected Christ his doubts succumbed to unshakable faith (1 Cor. 15:7; Jas. 1:1). Although still relatively young when the church began (Acts 1:14), during the following decades he rose in prominence as a well-respected leader in Jerusalem’s Christian community (Acts 12:17; 15:13; 21:18; Gal. 1:19; 2:9).
One of the most Jewish documents in the New Testament, and probably the earliest to have been written, is the epistle of James.3 He writes authoritatively as someone already well known and highly regarded among his readers, someone not only professing his faith in the Lord but wholeheartedly living his faith. He exhorts his reading audience to do the same.
Notwithstanding the debate concerning chronological placement (before or after the Jerusalem conference?), the event recounted by Paul in Galatians 2:11-21 shows how influential James was in the early church.
But when Cephas came to Antioch, against his face I opposed him, because he stood condemned. For before some had come from James, he ate with the Gentiles; but when they came, he withdrew and separated himself, fearing the ones of the circumcision. And the rest of the Jews [also] behaved hypocritically with him, so as even Barnabas was led away with their hypocrisy. But when I saw that they did not walk straight with the truth of the gospel, I said to Cephas in front of all: “If you being a Jew live as a Gentile and not as a Jew, how can you compel the Gentiles to judaize?” (Gal. 2:11-14)
That “some had come from James” does not necessarily mean they were sent by or represented the Lord’s brother, but they had at least come from Jerusalem (where James was based) and were probably in some way associated with him and perhaps even claimed his authorization (cp. Acts 15:1-5). The source of the intimidation felt by Peter, Barnabas, and other Jewish believers was probably not undue pressure from the associates of James or others from the Jerusalem church, but rather news of violent backlashes from fanatical Zealots who regarded Jewish Christians (especially those who associated with Gentiles) as heretics deserving severe punishment (cf. Gal. 6:12; Acts 4:1-3, 21; 5:17-40; 7:54-60; 8:1-3; 9:1-2, 23, 29; 12:1-4; 21:20-21, 27-32).4
The Fourfold Interdiction
James’s proposal at the Jerusalem meeting, with which the rest of the group agreed, was to write a letter to non-Jewish brethren, advising them to ignore the unnecessary dictates of pharisaic judaizers, while abstaining from these four things: (1) “the pollutions of idols,” particularly sacrifices offered in pagan religious ceremonies, (2) illicit sexual intercourse, (3) the meat of strangled animals (without having the blood drained), and (4) blood itself (Acts 15:20, 29; 21:25). Discussed in more detail below and in following posts.
The reason given: “for [γάρ] Moses, from generations of old, has in every city those proclaiming him in the synagogues, being read every sabbath” (Acts 15:21). James’s own explanation had to do with Christian influence and respectful consideration of the sensibilities of local Jewish communities. Were these prohibitions, then, simply the wise counsel of an esteemed church leader (with joint approval), or was this something divinely enjoined? And were these prohibitions ethical in nature, ceremonial, or a combination of both?
The Holy Spirit’s Role?
When put into writing, the Holy Spirit was acknowledged as having been involved, in some way, in the decision-making process: “for it seemed good [ἔδοξεν] to the Holy Spirit and us to lay upon you no greater burden except these necessary things” (Acts 15:28). The manner of the Spirit’s activity is not explicitly stated. Were these directives revealed through divine agency (as in Acts 1:2; 8:29; 10:19; 11:12, 28; 13:2-4; 20:23; 21:11), or simply based on an inference drawn from the Spirit having already validated Gentile converts (Acts 10:19–11:18), about which Simon Peter had just reminded these brethren (Acts 15:7-11)?
The verb ἔδοξεν, aorist form of δοκέω, is not a definitive statement of absolute certainty but conveys something that appears to one’s understanding, seems to be, or recognized as (see BDAG 254-55; cf. Acts 12:9; 17:18; 25:27; 26:9; 27:13). It “seemed good [ἔδοξε(ν)] to the apostles and to the elders, with the whole church ...” (Acts 15:22), who then wrote, “it seemed good [ἔδοξεν] to us, having come to one mind ...” (v. 25).5
When James said, “I therefore judge ...” (Acts 15:19a), the verb κρίνω is used in the sense of “to make a judgment based on taking various factors into account, judge, think, consider, look upon” (BDAG 568). This was a matter of practical judgment (as in Acts 3:13; 4:19; 13:46; 16:15; 20:16; 25:25; 26:8; 27:1).6 Later the group decision was described as “having been judged [perfect participial form of κρίνω] by the apostles and elders in Jerusalem” (Acts 16:4), i.e., “decided” (NASB1995), “determined” (NKJV); “we wrote, we judged [aorist participial form of κρίνω] ...” (Acts 21:25), i.e., “decided” (NASB, NKJV), “concluded” (KJV), “our decision” (CSB, NIV), “our judgment” (ESV).
The only specific allusion to the Holy Spirit’s involvement in these proceedings does not clearly define what his role was. No mention is made of direct revelation. No mention of a heavenly vision or angelic visitation (as in Acts 10:3-16, 22, 30-32; 11:5-10, 13-14), or verbal communication from the Spirit (as in Acts 10:19-20; 11:12), or observable manifestation of the Spirit’s miraculous power (as in Acts 10:44-47; 11:15-17). Instead, there was “much debate” (Acts 15:7a), and when Simon Peter, Barnabas, and Paul contributed to the discussion, they simply argued from the precedent already set by the past working of God and God’s Spirit (vv. 7b-14). James followed suit with a scripture quotation (vv. 13b-18)7 and his personal judgment (v. 19a).
Necessary Things?
Described as “these necessary things” [τούτων τῶν ἐπάναγκες] (Acts 15:28), the question is, necessary for what? Necessary for salvation, or necessary for handling the current dilemma? The four points of abstention, issued from James and accepted by his colleagues, were separated from what the judaizers were claiming to be necessary for salvation (Acts 15:1), and Peter affirmed that Jews will be saved the same way as Gentiles (v. 11), not vice versa. The condition, “If you keep yourselves from these things,” was not answered with “you will be saved,” but rather, “you will do well [εὖ πράξετε]” (v. 29). These proscriptions were “necessary” to avoid stumbling blocks impeding outreach and influence, to prevent needlessly offending Jewish neighbors and recent converts, and to maintain peace among ethnically mixed churches.
The non-binding nature of circumcision in the Christian Age was clearly a cultural rather than ethical matter, but what about these other points of contention? Rather than isolating and classifying each proscription individually, it makes better sense to consider them all together as a collective whole. Each is contextually associated with the others, and the stated purpose of avoidance is therefore mutually applicable.8
Comparable Situations
When Paul did not have a direct command from the Lord to address a particular issue, he offered his own personal judgment (1 Cor. 7:12, 25-26, 40a; 2 Cor. 8:10; 9:5). Even so, he was aware of his mature faith and experience, knowledge and understanding, leadership responsibilities, and the divine sanction of his teachings (1 Cor. 1:1; 2:6; 7:40b; 4:6, 16; 11:1; Phil. 3:15-17).
Mature Christians are expected to make wise judgments consistent with God’s revealed will and the application thereof (Matt. 7:5; John 7:24; 1 Cor. 2:15; 5:3, 12; 6:2-5; 10:15; 11:13, 31a). To “judge” is to make an informed assessment about whether something is right or wrong, true or false, good or bad. Spiritual maturity involves developing the capacity for proper discernment in making responsible decisions (Heb. 5:14).9
The whole point of the Jerusalem conference was to counter pharisaic legalism in the church. James and fellow-leaders were not implementing a new law but opposing mandated observance of the old law.
The “Pollutions” of Idols
It is not insignificant that James started with “the pollutions [τῶν ἀλισγημάτων] of idols” (Acts 15:20), which was later more specifically applied to ritual defilement associated with idol worship. These restrictions were not simply about sacrificial meat consumption, sexual immorality, strangulation, or blood per se. From a Jewish-Christian perspective, this was about how Jewish people, particularly in the north/northwestern Gentile territories of Antioch, Syria, Cilicia, and Galatia (Acts 15:23; 16:4), generally perceived what pagan idolaters did, whether any or all these things were actually part of their religious ceremonies.
Just as Gentile converts from pagan backgrounds would have had no previous associations with Jewish laws and customs, almost certainly none of the church leaders who participated in the Jerusalem conference had ever been inside a pagan temple or seen firsthand what happened there.10 The four prohibitions seem to cover all the bases and would help ensure that non-Christian Jews would be less likely to get the impression that followers of Christ were in any way associated with cultic polytheism.
Conclusion
One might wonder why any Christian would need to be reminded to abstain from some or all these things. We could ask the same question about Paul’s correspondence to the mid-first-century church at Corinth (1 Cor. 5:1–7:9; 10:7-8, 14; 2 Cor. 12:20-21), as well as similar vice lists in other letters (Gal. 5:16-21; Eph. 5:1-17; Col. 3:1-10; 1 Thess. 4:1-7). Seeing that several forms of pagan idolatry included sexual activity, it is not without significance that nearly every reference in the NT to consuming food offered to idols also warns against illicit sex.
In the next posts we will more closely examine the Jerusalem-conference proscriptions, how each relates to the others, and the significance of the collective whole.
--Kevin L. Moore
Endnotes:
1 The descriptive term ζήτησις (Acts 15:7), meaning “engagement in a controversial discussion, discussion, debate, argument” (BDAG 429), is the same type of exchange that Paul and Barnabas previously had with the judaizers in Antioch (v. 2); cf. also 1 Tim. 1:4; 6:4; 2 Tim. 2:23; Tit. 3:9.
2 Unless otherwise noted, scripture quotations are the author’s own translation.
3 See K. L. Moore, “The Story of Young Jacob,” Moore Perspective (15 June 2016), <Link>; “The Epistle of Jacob” (22 July 2012), <Link>.
4 Apparently the fallibility of Cephas (Peter), demonstrated in the Gospels, persisted in these early developmental stages of the Lord’s church, despite his prominent role. His “fearing the ones of the circumcision” is in stark contrast to Paul’s determined refusal to “seek to please men” (Gal. 1:10). Over a decade earlier, Peter had been convinced by the Lord of the legitimacy of consuming non-kosher foods and eating with the uncircumcised (Acts 10:9–11:18). He then defended this position at the Jerusalem conference, along with James’s endorsement (Acts 15:7-21), and participated in the decision of the apostles and elders to safeguard the freedom of Gentile believers from works of the Mosaic law (Acts 15:22-29). Nevertheless, what one professes among allies and what one practices among (or with awareness of) adversaries is not always consistent (cf. Matt. 26:33-35, 69-75).
5 Most standard English versions render this verb in Acts 15:22, 25, 28, “it seemed good,” albeit varied in Acts 15:22, “decided” (CSB, NIV, NET, NRSV), “it pleased” (N/KJV).
6 Other uses of the verb κρίνω in Acts are indicative of condemnatory judging (Acts 13:27; 23:6; 24:21; 26:6), official adjudication (Acts 23:3; 24:6[variant]; 25:9, 10, 20), or God’s judgment (Acts 7:7; 17:31).
7 Along with citing Moses (v. 21), this would have been another indirect working of the Holy Spirit (cf. Acts 1:16; 4:25; 21:25).
8 The verb ἀπέχω occurs in the first two listings of prohibitions (Acts 15:20, 29), meaning “to avoid contact w[ith] or use of someth[ing], keep away, abstain, refrain from” (BDAG 103). Later the verb φυλάσσω is used, with the twofold nuance: (a) “observe, follow” (Acts 16:4), rendered “keep” (NKJV), “for observance” (ESV); and (b) “to be on one’s guard against, look out for, avoid” (Acts 21:25), rendered “keep ... from” (ASV, CSB, N/KJV), “abstain” (ESV, NIV, NASB) (BDAG 1068).
9 Hebrews 5:14 employs the terms τέλειος (“full grown,” “mature”), αἰσθητήριον (lit. “organ of sense,” fig. “faculty,” “capacity for discernment”), ἕξις (“proficiency,” “skill,” “maturity”), γυμνάζω (“train,” “undergo discipline”), διάκρισις (“ability to distinguish and evaluate”); see BDAG 29, 208, 231, 350, 995-96.
10 Gentile God-fearers (Acts 10:2, 22; 13:16, 26; 17:17; 18:7) were affiliated with Jewish teachings and conventions. Titus was Greek, having accompanied Barnabas and Paul to Jerusalem and serving as a test case against mandated circumcision (Gal. 2:1-3). While nothing is known about his religious past, there is no indication (whether in private or public meetings) he was involved in formulating the prohibitions.
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