Yes — the Jerusalem Council settled that Gentile believers were saved apart from Judaism, without circumcision or keeping the Law of Moses.
The controversy began when Jewish believers insisted that Gentile converts at Antioch be circumcised and keep the Law of Moses (Acts 15:1, 5). Peter came to Paul's defense, recalling that God had saved Gentiles at the house of Cornelius apart from Judaism, and the assembly listened to Paul and Barnabas describe God's miracles among the Gentiles. James then confirmed that God was visiting the Gentiles 'to take out of them a people for his name,' so the council recognized Gentile salvation apart from the Law.
Acts 15:12-15 — The council's conclusion turns on the testimony of Paul and Barnabas and James's citation of Peter and the prophets, confirming God was taking out a people for His name from the Gentiles.
The book of Acts records that certain men came down from Judea teaching the believers at Antioch, 'Except ye be circumcised after the manner of Moses, ye cannot be saved' (Acts 15:1). Paul and Barnabas had 'no small dissension and disputation' with them, and the matter was taken up to Jerusalem (Acts 15:2). There, believers from the sect of the Pharisees rose up saying, 'That it was needful to circumcise them, and to command them to keep the law of Moses' (Acts 15:5). After much debate, the multitude kept silence and listened to Barnabas and Paul 'declaring what miracles and wonders God had wrought among the Gentiles by them' (Acts 15:12). James then answered, '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' (Acts 15:13-15).
Les sets the scene by showing how the Jerusalem church was still operating on the basis of law, circumcision, and Judaism. When news reached Jerusalem that Paul was claiming Gentiles were saved up at Antioch without becoming proselytes of Judaism, the Jewish believers were 'all shook up' and men came down from Judea insisting, 'Except ye be circumcised after the manner of Moses, ye cannot be saved' (Clips 1, 2). Les emphasizes that this was a real confrontation: believing Pharisees demanded circumcision and the keeping of the Law, while Paul absolutely refused to add any of the Mosaic system to his message (Clips 4, 6, 7). The issue was liberty — freedom from the Law — and false brethren came in to spy out that liberty which believers have in Christ Jesus (Clip 3). According to Les, the settlement came when Peter came to Paul's defense. Peter remembered his experience at the house of Cornelius about fourteen years earlier, where he saw God save Gentiles apart from Judaism — Les points out they were saved even before Peter could finish, without repentance and water baptism in the Jewish pattern (Clips 5, 6). James then confirmed the matter, declaring that Simeon had shown how God at the first visited the Gentiles to take out of them a people for His name — which Les explains is the Church, the Body of Christ, being called out as a sampling from the masses of Gentile people, in contrast to Israel where every one was called to respond (Clip 0). Les also draws attention to the phrase 'after this' in the prophets, tying it to the calling out of the Gentile people (Clip 0).
The Jerusalem church was still based on the law, circumcision, and Judaism. When they heard that Paul was permitting Gentiles to claim salvation without becoming proselytes of Judaism, they were shaken and sent men from Jerusalem to Antioch to investigate. Those men taught the believers, 'Except ye be circumcised after the manner of Moses, ye cannot be saved' (Clips 1, 2; Acts 15:1). Les describes it as a great confrontation — some of the sect of the Pharisees who believed said it was needful to circumcise the Gentile believers and command them to keep the Law of Moses (Clips 4, 6; Acts 15:5).
Les shows that Peter finally 'woke up' and remembered that God had shown him, through his experience at the house of Cornelius, that He would save Gentiles. Peter came to Paul's defense and his eyes were open to the fact that God could save Gentiles without making them proselytes of Judaism (Clips 1, 5). Les adds the striking detail that Cornelius's household was saved apart from Judaism, without repentance and water baptism — they were saved even before Peter got that far (Clip 6).
After the multitude kept silence and listened to Barnabas and Paul declare what miracles and wonders God had wrought among the Gentiles (Acts 15:12), James answered that Simeon had declared how God at the first visited the Gentiles to take out of them a people for His name, and that the words of the prophets agreed (Acts 15:13-15). Les explains that this called-out company is the Church, the Body of Christ — God is calling out a sampling from the masses of the Gentile people, in contrast to Israel, where every one had to respond when Peter preached (Clip 0).
No. Les is emphatic that Paul said 'No way' — circumcision and the Law of Moses were not going to be part of his message (Clip 6). Although there was no small dissension and a big argument over the demand that Gentiles be circumcised after the manner of Moses, the council's outcome recognized that God saves Gentiles without ascribing to Judaism (Clips 5, 6, 7; Acts 15:2). The liberty believers have in Christ Jesus is freedom from the Law, and that is what false brethren came in to spy out (Clip 3; Galatians 2:4).
James Confirms God's Call of the Gentiles
Les shows James settling the question by citing Peter's testimony that God was taking out of the Gentiles a people for His name, which Les identifies as the Church, the Body of Christ — a called-out sampling from the masses rather than Israel's all-or-nothing call.
The Jerusalem Demand for Circumcision
Les describes how the Jerusalem church, still grounded in law and circumcision, demanded that Gentile believers be circumcised and keep the Law of Moses — the very controversy that forced the council.
Why Jerusalem Was Shaken
Les explains that Jewish believers were disturbed that Paul was claiming Gentiles saved without becoming proselytes of Judaism, and men from Judea taught that circumcision was necessary for salvation.
The Liberty Under Attack
Les shows that the real issue was freedom from the Law in Christ Jesus, and that false brethren came in secretly to spy out that liberty.
The Controversy Defined
Les frames Acts 15 as the big controversy over whether Gentiles could be saved apart from Judaism, without circumcision and without being commanded to keep the Law.
Peter's Defense of Gentile Salvation
Les recounts how Peter came to Paul's defense, his eyes opened by the Cornelius event to the fact that God saves Gentiles without making them proselytes of Judaism, and how the multitude listened to Paul and Barnabas.
Salvation Apart from Judaism and Water Baptism
Les emphasizes that Cornelius's household was saved apart from Judaism, without repentance and water baptism — saved even before Peter finished — sealing the outcome in Paul's favor.
Paul's Reluctance and the Dissension
Les describes the 'no small dissension' when Jerusalem believers demanded Gentile circumcision, and how Paul and Barnabas were brought to Jerusalem to answer the question.
Acts 15:1: 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.
This was the demand that sparked the council — that Gentile believers must be circumcised to be saved.
Acts 15:2: 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.
This verse shows Paul and Barnabas going to Jerusalem to settle the dispute over Gentile salvation.
Acts 15:5: 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.
Believing Pharisees at the council continued to press the Law of Moses on Gentile believers.
Acts 15:12: 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.
The council's turning point came when they listened to the evidence of God's work among the Gentiles.
Acts 15:13: And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
James then gave the conclusion, opening with Peter's testimony.
Acts 15:14: Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
James states the key outcome — God is taking a people for His name out of the Gentiles.
Acts 15:15: And to this agree the words of the prophets; as it is written,
James confirms that the prophetic writings agree with this Gentile purpose.
Galatians 2:4: And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
Paul's own account of the false brethren who tried to bring Gentile believers into bondage, showing what was at stake at the council.
No. Though believing Pharisees at Jerusalem insisted that Gentile believers be circumcised and keep the Law of Moses, Paul refused to make it part of his message, and Peter came to his defense, recalling that God saves Gentiles apart from Judaism (Clips 1, 5, 6). James confirmed that God was taking out of the Gentiles a people for His name (Clip 0).
They went because men from Judea had come up to Antioch teaching that Gentile believers could not be saved unless they were circumcised after the manner of Moses, and there was no small dissension over it (Acts 15:1-2; Clips 2, 7).
Les teaches that the people God is taking out of the Gentiles are the Church, the Body of Christ — a calling out, a sampling from the masses of the Gentile people, in contrast with Israel, where every one was expected to respond (Clip 0).
Peter was the first to come to Paul's defense, remembering the house of Cornelius where God saved Gentiles apart from Judaism, without repentance and water baptism in the Jewish pattern — and that opened the way for the council to settle in favor of Paul's Gospel (Clips 1, 5, 6).
Watch the Teaching: Paul's Vision of Heaven & the Jerusalem Council Explained