Chapter Fifteen

Disturbances in the Antiochian Church (1–4). The Apostolic Council in Jerusalem, its decrees and letter to Antioch (5–35). The beginning of Paul’s second apostolic journey with Silas (36–41)

Acts 15:1. Some who had come down from Judea were teaching the brothers: unless you are circumcised according to the custom of Moses, you cannot be saved. “Some men came down from Judea.” These were excessively ardent adherents of Judaism among Christians of Jewish origin, who had recently reproached Peter for baptizing the Gentile Cornelius and sincerely considered the observance of all the rites of the Mosaic law (cf. Acts 15:5) obligatory also in Christianity. The word “were teaching” shows that they came to Antioch as genuine missionary preachers of a specifically formulated doctrine. Judging by what follows, this teaching had managed to spread, beyond Antioch, into Syria and Cilicia as well (Acts 15:23).

Acts 15:2. When a disagreement and no small dispute arose between Paul and Barnabas and them, it was decided that Paul and Barnabas and certain others from among them should go up on this matter to the Apostles and elders in Jerusalem. “There arose dissension and no small debate.” This shows that although the false teachers did not meet with unanimous sympathy, they also did not receive a sufficiently unanimous rebuff, having in any case introduced considerable confusion into the community. “They appointed... to go,” i.e., the brothers (Acts 15:1) or the entire Antiochian Church resolved that Paul and Barnabas should go to Jerusalem to resolve the dispute that had arisen, where the most authoritative judges of the matter were to be found in the persons of the apostles (even if not all of them) and the elders of the Jerusalem church. “Paul” and “Barnabas” are chosen because they were the most directly involved and knowledgeable in this matter. The “certain others” who went with them were evidently chosen to provide fuller representation of the Antiochian community, in which Paul and Barnabas were relative newcomers.

Acts 15:3. So, being sent on their way by the church, they passed through Phoenicia and Samaria, telling of the conversion of the Gentiles, and brought great joy to all the brothers. “They passed through Phoenicia and Samaria,” which lay on the road to Jerusalem from Antioch, “describing the conversion of the Gentiles” to the Phoenician and Samaritan Christians (Acts 13-14), “and brought great joy to all the brothers,” apparently not only those from among the Gentiles but also from the Jews.

Acts 15:4. On arriving in Jerusalem they were received by the church, the Apostles, and the elders, and they reported everything that God had done with them and how He had opened a door of faith to the Gentiles. “They were welcomed by the Church, the apostles, and the elders,” i.e., in a special solemn assembly of believers, possessing all the qualities and conditions of a council as the highest and most authoritative resolver of important matters that might concern the entire Church of Christ. “They declared all that God had done with them and how he had opened a door of faith to the Gentiles...” The delegates do not directly put a question to the Church concerning the possibility of receiving the Gentiles, but simply declare everything about the conversion of Gentiles through them (cf. Acts 14:27), leaving it to those unable to see God’s resolution of the matter to raise such a question themselves. Those who proved to be thus incapable were at once “some who belonged to the party of the Pharisees who had believed.”

Acts 15:5. Then some from the party of the Pharisees who had believed stood up and said that it was necessary to circumcise the Gentiles and to command them to keep the Law of Moses. Between the demands of the Judaizing Christians who had come to Antioch (Acts 15:1) and those now being expressed in Jerusalem, a very significant difference is observable. There, the Judaizers taught of the necessity for believers from paganism of essentially only circumcision, whereas here they express themselves even more decidedly about the necessity of observing the law of Moses in general. This is explained by the fact that here there came forward the most strict zealots for the Mosaic law, who felt themselves to be in a position of greater strength and firmness in Jerusalem than in Antioch.

Acts 15:6. The Apostles and elders gathered to consider this matter. The resolution of the question raised was the subject of another separate assembly, in which the author of Acts mentions only the apostles and the elders as the presiders or representatives of the Church. From what follows, however, it is evident (Acts 15:12) that ordinary members of the community also took part in examining, deliberating, and deciding the matter — perhaps in the full assembly of the Jerusalem Church as it happened to be constituted. Participation in this matter by everyone could not fail to be impelled by the greatest importance and lively interest of the question placed under discussion: Law or Gospel? Moses or Christ? Grace or the works of the Law? Judaism or Christianity? The Apostolic Council definitively demarcated these two domains, indicating their proper place and significance, and establishing the self-sufficient force of Christ’s merits and Christ’s grace, which, in the event of a victory by the Judaizers, was threatened with complete destruction through dissolution into Judaism.

Acts 15:7. After much debate Peter rose and said to them: Men and brothers! You know that from the early days God chose among us that through my mouth the Gentiles would hear the word of the gospel and believe; Acts 15:8. and God, who knows the heart, bore them witness by giving them the Holy Spirit, just as He also gave to us; Acts 15:9. and made no distinction between us and them, having cleansed their hearts by faith. The resolution of the question is preceded by extended debates, in the course of which two opposite and mutually exclusive opinions were set forth in their fullest form. The conclusion drawn from them — and, as it were, the guiding thread for finding a way out of this confused web of disputes and opinions — is provided by Peter. Theophylact (cf. Chrysostom) finds in the very fact of Peter’s coming forward a certain argument from above in favor of the true opinion, established by councils: “Note: the grace of resolving the question is given to Peter, in whom even to this day there remained elements of Judaism.” “Brothers!” — a respectful address to the whole assembly (Acts 1:16), but — judging by the reproach in Acts 15:10 — especially to the Judaizing legalists. “In the early days” — in former times, long ago. The event of Cornelius’s conversion had taken place several years before this, and the apostle uses an emphatic expression about its antiquity to indicate that the matter of the conversion of the Gentiles is by no means new, and by its very antiquity considerably blunts the sharpness of the question raised. In favor of receiving the Gentiles without the formalities of the Mosaic law, Peter points to the so obvious participation of God in the conversion of Cornelius: “God himself chose” the apostle at that time to baptize the Gentiles, as the “Knower of hearts,” knowing infallibly the readiness of these Gentiles to enter the Church of Christ and by granting them the Holy Spirit “making no distinction” with the rest of those who had believed in Christ. It was this faith that purified their hearts, making them worthy vessels of the grace of the Holy Spirit, without any mediation of the works of the Law, which consequently do not represent an essential necessity for salvation. “By faith alone, he says, they received the same thing... This can teach that faith alone, and not works (of the Mosaic Law) or circumcision” (Chrysostom, cf. Theophylact).

Acts 15:10. Why then are you now testing God, wishing to place on the necks of the disciples a yoke that neither our fathers nor we were able to bear? “Why are you putting God to the test?...” — “Why do you not believe God, he says? Why do you put him to the test? As if he were not powerful enough to save by faith?” (Chrysostom). The apostle thinks of this putting of God to the test — this attempt to alter the manner of salvation of the Gentiles accepted by God — as the desire to place the yoke of the Mosaic law upon those who are being saved by faith. “A yoke that neither our fathers nor we have been able to bear.” A thought elaborated in detail in the epistles of the Apostle Paul (Gal 3 and following; Rom 3:9-19; 1 Cor 1:3; 2 Cor 1:2; Eph 1 and many others).

Acts 15:11. But we believe that through the grace of the Lord Jesus Christ we will be saved, just as they will. “Through grace... we will be saved, just as they will.” Not only will the believing Gentiles be saved and are being saved by grace, without the works of the Law — not only are these works superfluous and unnecessary for them — but even in us, who once observed these works, they have completely lost all significance, fallen away like something dead, having entirely ceded their place and significance to the grace of Christ, by which all are saved equally: it is not a concession to the Gentiles that they are being freed from the yoke of the law, not our condescension that allows them to be saved as we are, but far more — it is exclusively the work of the grace of Christ, which abolishes all our legal righteousness — to give us the possibility of being saved, “just as they will.” Both we and they are equally without defense before God, equally purified by faith and saved by grace, so that nothing any longer in the matter of salvation remains the work of the law, which in its own time had only a preparatory significance with respect to Christ. Therefore, the Mosaic law is not necessary in Christianity not only for Gentiles who do not know it, but also for Jews who do know it. This completely exhausted everything in the given question.

Acts 15:12. Then the whole assembly fell silent and listened to Barnabas and Paul as they told what signs and wonders God had done through them among the Gentiles. “The whole assembly fell silent” — under the powerful impression of Peter’s clear and decisive speech, which had made further debate impossible. However, if not at this moment, then later the Judaizers for quite a long time agitated the Church of Christ with their intrigues. Only time could finally heal so painful a question for Judaism.

Acts 15:13. After they had finished speaking, James began his address and said: Men and brothers! Listen to me. “James began to speak” — this is, without doubt, James the “brother” of the Lord (Acts 12:17), the presider of the Jerusalem Church, himself a strict adherent of the law, who received the title of “the righteous” for this strictness (Euseb., Eccl. Hist. 2, 23). The speech of such a man, confirming Peter’s speech, had a decisive effect.

Acts 15:14. Simeon has described how God first looked with favor on the Gentiles to take from them a people for His name. Acts 15:15. And with this the words of the prophets agree, as it is written: Acts 15:16. After this I will return and will rebuild the fallen tent of David, and what has been demolished in it I will rebuild, and I will restore it, “God... visited the Gentiles to take from them a people for his name.” James’s thought is striking in its unusual originality and boldness for that time: until then the Jewish people had been regarded as the exclusively chosen people of God, in contrast to all the others, who had been left by God to walk in their own ways. St. James now refutes the continued existence of this contrast and establishes that from among the Gentiles too, those who believe are called to constitute their own chosen people of God in no way inferior to the Jewish people. St. Apostle James confirms this thought with prophecies, the strongest of which he immediately cites (Amos 9:11). The thought of the prophecy is as follows: God promises to restore the fallen house of David in such a way that it will exist not only over the Jews but over all peoples. The realization of this restoration of the kingdom of David, with the drawing of all peoples into it, occurred in Christ and in His gracious Kingdom.

Acts 15:17. so that the rest of humanity may seek the Lord, and all the nations among whom My name is proclaimed, says the Lord who does all these things. Acts 15:18. God’s works have been known to Him from eternity. “Says the Lord, who makes all these things.” The very Lord who foretold what was happening, through the mouth of the prophet many years before — He now speaks all this as the decree of His eternal Council (cf. Chrysostom).

Acts 15:19. Therefore I conclude that we should not trouble those among the Gentiles who are turning to God, “Therefore my judgment is,” i.e., according to the interpretation of Chrysostom and Theophylact — “I speak with authority that it is so.” In rejecting the obligatoriness of the Mosaic law for those who believe in Christ, the wise presider of the Jerusalem church, for the sake of pacifying passions, nonetheless finds it necessary to propose to those converting from the Gentiles that they refrain from certain things incompatible with the spirit of the Mosaic law (Exod 34:15) and contrary to the spirit of the Christian law.

Acts 15:20. but write to them to abstain from things defiled by idols, from sexual immorality, from what is strangled, and from blood, and not to do to others what they do not want done to themselves. “From the things polluted by idols,” i.e., from meat offered to idols (cf. Acts 15:29), the meat of pagan sacrifices, which might be offered in the homes of pagans, or in the marketplace, or at pagan banquets (cf. 1 Cor 8). “From sexual immorality” — one of the most widespread pagan vices, contrary alike to the Mosaic and Christian law (1 Cor 6:13-18). “From what has been strangled” — an animal strangled without letting its blood out, which was forbidden by Moses (in Lev 17:13-14; Deut 12:16). “From blood” — from consuming it as food (Lev 3:17; Deut 12:16). The laws of Moses on this subject were so strict that those guilty of consuming the blood of animals or of strangled things were to be cut off from the people, whoever the guilty party might be — a native Israelite or a resident alien (Lev 17:10-14). Lack of restraint in all this on the part of converts from paganism would arouse extreme aversion in the Jews toward them and would give many grounds for confusion, scandals, and all manner of disorders. “Although these matters concern physical things, it is necessary to abstain from them, because they caused great harm” (Chrysostom, cf. Theophylact). “Not to do to others what they do not want done to themselves.” This saying, based on the saying of the Lord himself (Matt 7:12; Luke 6:31), is found only in a few ancient manuscripts, and in this passage, and in Acts 15:29. But in the later passage (Acts 21:25), where James and the Jerusalem elders remind Paul of the decision of the council, this saying is not mentioned at all. And St. Chrysostom does not cite it.

Acts 15:21. For the Law of Moses has had in every city from ancient generations those who proclaim it, and it is read in the synagogues every Sabbath. The connection of this verse with all that precedes it is not sufficiently clear. It appears to provide the basis for abstaining from the stated violations of the Mosaic law, the reading of which every Sabbath could continually feed the ill-disposition toward Christians from paganism as being impure; or alternatively, an answer is given here to a supposed objection that, in the event of freeing Christians from the obligatoriness of the Mosaic law, this law might fall into complete oblivion. “Thus James resolved everything. It appears that he enjoins the observance of the law, because he borrows these prescriptions from it; but he also frees from it, borrowing only this much...” (Chrysostom).

Acts 15:22. Then the Apostles and elders, together with the whole church, decided to choose men from among themselves and send them to Antioch with Paul and Barnabas, namely Judas called Barsabbas and Silas, men who were leading figures among the brothers, It is entirely fitting that with Barnabas and Paul there are sent to Antioch special delegates, so that the Antiochians would have no doubts or suspicion about an impartial and accurate transmission of the conciliar decisions and deliberations, which could easily have occurred in the circle of opponents of Barnabas and Paul (cf. Chrysostom). “Leading men among the brothers.” In Acts 15:32 they are also called “prophets”; from this it may be inferred that they held some kind of leadership positions — as teachers, guides, instructors of the community, elders of the Jerusalem church.

Acts 15:23. having written and entrusted to them the following: ‘The Apostles and elders and brothers — to the brothers from among the Gentiles who are in Antioch, Syria, and Cilicia: greetings. “Having written and handed it to them.” The decision of the council is conveyed to the Antiochians in the form of a letter, as the best means of delivering it to its destination in its authentic form and precise meaning. At the same time, to remove any suspicion from Barnabas and Paul of transmitting the conciliar decisions inaccurately, the letter is handed to Judas and Silas. The letter — judging both by its form and its purpose — was written, in all probability, in the Greek language, and is here cited, most likely, in its original form. “The apostles, the elders, and the brothers” — equivalent to the expression Acts 15:22 “the apostles and the elders with the whole church.” “In Antioch” (the city), “Syria” (the province), “and Cilicia” (the neighboring province). Within the boundaries of these localities the confusion introduced by the Judaizers was particularly rampant. “To the brothers from among the Gentiles” — although the letter is addressed specifically to them for their reassurance, since the false teaching was directed against them, it also pertains, on the other hand, to the brothers from among the Jews, who were likewise obliged to be guided by the decisions of the council. The designation “brothers” indicates the equality and equal standing of the converted Gentiles with the believers from Judaism, without any distinction. “Greetings” — the usual greeting in letters among the Greeks (cf. Acts 23:26), found in Christian usage with the addition “in the Lord,” who is our joy even in sufferings themselves (Col 1:24).

Acts 15:24. Since we have heard that some who went out from us have troubled you with their words and unsettled your souls, saying that you must be circumcised and keep the Law — something we gave them no instructions to say — The manner of expression — “we have heard... those who went out from us troubled... unsettled” — shows that the apostles disapprove of the activity of these preachers, regarding them as self-appointed individuals who acted without any higher commission; they are contrasted with Barnabas and Paul, who are called “our beloved ones,” and consequently worthy of full trust.

Acts 15:25. we, having assembled, have unanimously decided to choose men and send them to you together with our beloved Barnabas and Paul, Acts 15:26. men who have risked their lives for the name of our Lord Jesus Christ. Acts 15:27. We have therefore sent Judas and Silas, who will convey the same things to you also by word of mouth. “We have decided unanimously” — not by a majority of votes, with diversity of opinion, but all in agreement. Evidently, the Judaizers, who had so decisively stated their opinion, which was rejected by the council, had to fall silent before this unanimous decision and more or less yield to it, although afterwards the condemned false teaching attempted to reassert its claims.

Acts 15:28. For it has seemed good to the Holy Spirit and to us to lay on you no greater burden than these necessary requirements: Acts 15:29. to abstain from what is sacrificed to idols, and from blood, and from what is strangled, and from sexual immorality, and not to do to others what you do not want done to yourselves. Keeping these things, you will do well. Farewell.’ “For it has seemed good to the Holy Spirit and to us” — the decision of the council is the will of the Holy Spirit, with the action of the Spirit of God in no way constraining or violating the full independence of the deliberations and thoughts of those assembled on the disputed question. “’To the Holy Spirit,’ says St. Chrysostom, and after him Theophylact, ‘is said so that they would not suppose this to be human teaching, and to “us” in order to convey that they themselves also accept this, although they belong to the circumcised.’ ‘It is remarkable,’ Theophylact also says, ‘that neither Peter nor James dared, without the whole church, to lay down decrees about circumcision, although they recognized this as necessary. But even all together would not have relied on themselves, had they not been persuaded that this was also pleasing to the Holy Spirit.’” “No greater burden” — nothing from the rites and ordinances of the Mosaic law (cf. Acts 15:10). “Farewell” — the customary closing greeting in letters of the Greeks and Romans (Acts 23:30). “See,” says Chrysostom, “how brief the epistle is and contains nothing superfluous, no sophistries, no syllogisms, but only the decision: it contained the legislation of the Spirit.”

Acts 15:30. So those who had been sent went to Antioch and, having gathered the people together, delivered the letter. Acts 15:31. When they read it, they rejoiced at its encouragement. “They rejoiced because of its encouragement” — both because it restored the peace of the churches that had been disturbed, and because it restored that peace in the spirit they desired — with the recognition of the non-obligatoriness of the Mosaic law in Christianity.

Acts 15:32. Judas and Silas, being prophets themselves, encouraged and strengthened the brothers with many words. See above on Acts 15:27, and also Acts 11:27.

Acts 15:33. Having spent some time there, they were sent off in peace by the brothers to the Apostles. Acts 15:34. But Silas decided to remain there. (And Judas returned to Jerusalem.) “But Silas decided to remain there.” This entire verse is absent from many ancient manuscripts, and St. Chrysostom did not read it. Nevertheless, what is stated in it is confirmed by subsequent events (Acts 15:40, cf. Acts 15:36).

Acts 15:35. But Paul and Barnabas remained in Antioch, teaching and proclaiming the word of the Lord, together with many others. Acts 15:36. After some time Paul said to Barnabas: Let us go back and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are faring. From this verse through Acts 18:22, the circumstances of Paul’s second apostolic journey of preaching the Gospel are described.

Acts 15:37. Barnabas wanted to take along John who was called Mark. Acts 15:38. But Paul considered it better not to take along the one who had departed from them in Pamphylia and had not gone with them to the work for which they had been sent. Acts 15:39. From this there arose a sharp disagreement, so that they parted from one another; and Barnabas, taking Mark, sailed away to Cyprus; For John Mark, see the note on Acts 12:12. “There arose a sharp disagreement” — εγένετο οο῀ν παροξυσμός — “not enmity, not a schism” (Chrysostom), but — a sharp disagreement, something human, which led to a parting. “And in the prophets we see different characters and different dispositions: for example, Elijah is strict, Moses is gentle. So here too, Paul is more firm... And did they part as enemies? Not at all! For even afterwards Paul mentions Barnabas in his epistles with great praise (2 Cor 8:18). All this happened by God’s dispensation” (Chrysostom, cf. Theophylact) for the benefit of the work of both apostles and of Mark himself. It was profitable for the work that Barnabas chose his own separate sphere of activity from Paul’s (1 Cor 9:6), and the Gospel traveled by a wider path among the nations. For Mark too, both Paul’s strictness and Barnabas’s indulgence were each beneficial in their own way: Paul’s strictness admonished him, while Barnabas’s kindness ensured he did not abandon the work; thus the disagreement between them served a single purpose — their benefit. Seeing that Paul had resolved to leave him, Mark was greatly frightened and condemned himself, and seeing that Barnabas was so favorably disposed toward him, he came to love him deeply. Thus the disagreement of the teachers corrected the disciple — so far was he from being scandalized by it (Chrysostom, cf. Theophylact). “Barnabas, taking Mark, sailed away to Cyprus” — his native land, whence he, according to church tradition, undertook journeys to various pagan lands with the preaching of Christ and where, upon returning, he died as a martyr, stoned by unbelieving Jews (Chet.-Min., John 11).

Acts 15:40. while Paul, having chosen Silas, departed, having been commended by the brothers to the grace of God, “Having chosen Silas” (Acts 15:22), “he departed,” obviously after Barnabas had already sailed away to Cyprus with Mark. “Having been commended by the brothers to the grace of God.” Cf. Acts 14:26.

Acts 15:41. and he traveled through Syria and Cilicia, strengthening the churches. “Strengthening the churches” — a general characteristic feature of the entire activity of Paul and Silas in the Christian communities. In particular, this activity consisted in bringing peace to the churches in the spirit of the decisions of the apostolic council, as a counterweight to the teaching of the Judaizers (cf. Acts 15:32).