Acts 15 discusses a ministerial conference in Jerusalem. The first verse clearly spells out the issue at the heart of the controversy. Some Christians of Jewish descent troubled non-Jewish Christians with the assertion, "Unless you are circumcised according to the custom of Moses, you cannot be saved." There are actually two parts to the assertion: the claim that God required circumcision for all male Christians, and the implication that practicing circumcision would earn salvation.

Of course, this would mean adult circumcision, which God required of Israel only once (Joshua 5:1-3). Acts 15:10 acknowledges how difficult this would be.

After convening with members and elders, the leaders of the Church at Jerusalem issued a formal statement, showing the errors in this reasoning (verses 23-29). Because some continued to debate whether God required circumcision for many years, the New Testament often repeats the indisputable fact that physical deeds can never earn salvation. Circumcision was the identifying mark of one who was subject to the covenant that God made with Abraham (Genesis 17:1-14). The Jews viewed it as a formal and binding requirement on all the people of God. Followed for many generations, the Jews viewed circumcision as a virtual badge of godly citizenship; and therefore, it was difficult for them to consider it no longer essential.

Paul added clarity later by explaining that it was indeed essential, but that "circumcision is that of the heart, in the Spirit, and not in the letter" (Romans 2:29). He was referring, of course, to the cutting off of human nature and the conversion of the mind. God actually revealed this fuller spiritual understanding of the circumcision covenant through the prophet Jeremiah (Jeremiah 4:4), but the unconverted Israelites missed its meaning.

Modern readers of Acts 15 often overlook the background or purpose of the conference in Jerusalem, perhaps because the question of circumcision doesn't concern most people today. However, some people today attempt to read an antilaw message into verses 24-29. But the ministry did not convene a conference at Jerusalem to discuss the law.

A little common sense shows the fallacy of any attempt to force the idea that these verses end the law of God. If anyone says that verses 24-29, especially verses 28-29, show that the early Church didn't believe God binds the Christian to any laws other than those stated, he must also accept the logical extension—the early Church taught that God permits swearing, idolatry, dishonoring of parents, murder, adultery, stealing and lying! Of course, that is absurd, but it illustrates the point. The Jerusalem Church leaders were not abrogating these laws, and neither did they invalidate the Sabbath law (the only one of the Ten Commandments objected to by modern Christians).

So, the Church leaders stated that God did not require male Christians to undergo circumcision for salvation. The issues specifically noted in verses 28-29 related to problems common to the gentile population from which God was calling people to Christianity. The ministry pointedly reminded them of the need to withdraw from those unacceptable practices—not that such change would earn them salvation. God requires obedience of Christians, but it earns nothing. Salvation is a gift.

The Jerusalem Church leaders were not abrogating any of the Scriptures. Our booklet, The Ten Commandments, explains in clear language that the Ten Commandments are applicable and necessary in everyday Christian living. In addition, a follower of Jesus is to study all the Scriptures, as He clearly stated, "Man shall not live by bread alone, but by every word that proceeds from the mouth of God" (Matthew 4:4).