Welcome to “Ehrman Errs,” a blog series devoted to using our conversational AI to refute each alleged biblical contradiction that is posed in the article on Bart Ehrman’s website: 50 Contradictions in the Bible: The Biggest, Most Shocking Differences.
Today’s alleged contradiction:
#27 – The Council of Jerusalem: Acts vs Galatians
The description of the Jerusalem Council in Acts 15 differs in emphasis from Paul’s account in Galatians 2:1-10. In Galatians, Paul emphasizes his independence from the Jerusalem apostles, presenting the council as a private meeting where his mission to the Gentiles was endorsed. The book of Acts, however, portrays the event as a public council where the apostles collectively and in harmony decide on guidelines for Gentile converts, such as abstaining from food sacrificed to idols.
How Does Ehrman Err?
Bart Ehrman’s claim that Acts 15 and Galatians 2 contradict one another is not new. It assumes that differences in emphasis equal differences in fact. However, when we take both texts in their historical and literary context, the supposed contradiction dissolves.
1. The Two Accounts Describe the Same Event from Different Perspectives
According to Precept Austin’s Galatians 2 Commentary, Paul’s reference in Galatians 2:1–10 almost certainly corresponds to the Jerusalem Council in Acts 15. As the commentary notes, “the meeting described in Galatians 2:1–10 corresponds with the Jerusalem Conference recorded in Acts 15:1-29 … the difference … may be due to the fact that [Galatians 2] describes the private meeting Paul had with the church leaders, while Acts 15 describes the public meeting held with the entire church over the matter of Gentile salvation.”
This means Paul and Luke are describing two aspects of the same event:
- Galatians 2:1–10: private meeting with Peter, James, and John to confirm mutual understanding (leadership discussion).
- Acts 15: public council including the wider church to settle the question for all believers.
The difference, therefore, is perspective and purpose, not contradiction.
2. Different Purposes in Writing Explain the Different Emphases
Paul wrote Galatians to defend his apostleship and to proclaim that his message came directly from Jesus Christ—“For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ” (Galatians 1:12, ESV).
Therefore, he emphasizes his independence from the Jerusalem apostles—not because he rejected their authority, but because he wanted to show that the gospel he preached was the same as theirs, even though he hadn’t derived it from them.
Luke, by contrast, wrote Acts to show the unity and growth of the early church through the work of the Holy Spirit. Thus, his focus in Acts 15 is the unity of the apostles and elders in confirming that salvation is by grace through faith, not by works of the Law (Acts 15:11).
Both are true. Paul stresses God’s revelation and apostolic independence; Luke stresses apostolic agreement and unity. Harmony, not contradiction.
3. Paul’s and Luke’s Theological Focuses Complement Each Other
When Paul recounts that the Jerusalem leaders “gave the right hand of fellowship to Barnabas and me” (Galatians 2:9, ESV), he affirms that the same gospel of grace was recognized by both Jewish and Gentile ministries.
Luke records Peter’s words at the council:
“But we believe that we will be saved through the grace of the Lord Jesus, just as they will” (Acts 15:11, ESV).
These statements are entirely consistent.
Both accounts affirm:
- Salvation is by grace (not law).
- Both Jews and Gentiles are equal before God.
- The apostles are in agreement on this truth.
4. Historical and Contextual Evidence
The commentary on Precept Austin’s Acts 15 page further supports this harmony:
“This view assumes that Paul does not mention the apostles’ decision on circumcision because he is arguing that his doctrine is from God, not from men.” (Believer’s Study Bible, cited in Precept Austin Acts 15 Commentary)
So Paul intentionally omits the decree of Acts 15 in Galatians—not because it didn’t happen—but because it would weaken his argument. His point wasn’t to recount church legislation, but to assert his divine commission.
5. No Conflict in Historical Sequence
- Paul’s ministry chronology fits perfectly: Damascus (Acts 9) → time in Arabia → first visit (Gal. 1:18; Acts 9:26–30) → second visit fourteen years later (Gal. 2:1; Acts 15).
- As Precept Austin explains, the 14 years mentioned in Galatians can be counted from his conversion or from his first visit, which places the event around A.D. 49–50, the same time as the Jerusalem Council.
Thus, historically, the two texts align.
6. Doctrinal Unity — One Gospel
Paul sums up the result clearly:
“…when they saw that I had been entrusted with the gospel to the uncircumcised … they gave the right hand of fellowship” (Galatians 2:7–9, ESV).
Luke records the same conclusion:
“For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these requirements” (Acts 15:28, ESV).
Both record one gospel of grace, differing only in narrative focus, not message.
Conclusion
Ehrman’s alleged contradiction arises from interpreting different perspectives as conflicting accounts. In truth, Galatians 2 and Acts 15 describe the same historical event viewed from different angles—Paul’s private defense of his divinely revealed gospel and Luke’s public account of its official church affirmation. Both affirm unity in the gospel of grace.
Thus, the Scripture stands united in truth:
“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16, ESV).
The Bible tells a single, coherent story of divine revelation carried through different witnesses—each faithful to the truth and purpose the Holy Spirit inspired them to record.