The Apostolic Council in Jerusalem

By prof. A.P. Lopukhin

Acts. 15:1. And certain men, which came down from Judea, taught the brethren, Except ye be circumcised after the manner of Moses, ye cannot be saved.

“certain men, which came down from Judea.” These were overzealous Jewish Christians, who had recently rebuked Peter for baptizing the Gentile Cornelius, and who sincerely believed that the observance of all the rites of the Mosaic Law (see Acts. 15:5) was also obligatory in Christianity.

“they taught.” The expression shows that they arrived in Antioch as missionaries and preachers of a certain formulated doctrine. Judging by the further development of events, this doctrine had time to spread not only in Antioch, but also in Syria and Cilicia (Acts. 15:23).

Acts. 15:2. And when there arose a dissension and no small dissension between Paul and Barnabas on the one hand, and them on the other, they appointed Paul and Barnabas and certain others of them to go up to the apostles and elders in Jerusalem about this question.

“when there arose a dissension and no small dissension.” This shows that although the false teachers did not meet with unanimous sympathy, they did not receive a sufficiently unanimous rebuff either, and in any case they caused great confusion in the Christian community.

“they appointed … to go up.” i.e. the brothers (Acts 15:1) or the entire Antiochian church decided to send Paul and Barnabas to Jerusalem to resolve the dispute. In Jerusalem were the most authoritative judges on this question in the person of the apostles (though not all) and the elders of the Jerusalem church. Paul and Barnabas were chosen because they were the most interested and familiar with this problem in the church. And the “certain others” mentioned who went with them were evidently chosen to be even more representative of the Antiochian community, to which Paul and Barnabas were outsiders.

Acts 15:3. They therefore, being sent on their way by the church, passed through Phoenicia and Samaria, relating the conversion of the Gentiles, and causing great joy to all the brethren.

“They passed through Phoenicia and Samaria,” which were on the road from Antioch to Jerusalem, “declaring the conversion of the Gentiles” to the Phoenician and Samaritan Christians (Acts 13:14), causing great joy “to all the brethren,” evidently not only among the Gentile Christians, but also among those of Jewish origin.

Acts 15:4. And when they had come to Jerusalem, they were received by the church, the apostles, and the elders, and they reported all that God had done with them, and how he had opened the door of faith to the Gentiles.

“they were received by the church, the apostles, and the elders,” i.e. the envoys of the Antiochian church were received into a special, solemn assembly of believers, having all the properties and conditions of a council – as a supreme and authoritative decision-making body on the most important questions that could concern the entire church of Christ.

“they reported all that God had done.” The envoys did not raise the question of the possibility of accepting Gentiles into the church, but simply reported everything about the conversion of the Gentiles through them, and they left the question to those who were not able to see his Divine decision. Such were some of those who believed “from the Pharisee heresy.”

Acts. 15:5. Then arose some of the Pharisee heresy, who had believed, and said that they – the Gentiles – should be circumcised, and that they should be commanded to keep the law of Moses.

There is a significant difference between what the Judaizing Christians in Antioch wanted, and those here in Jerusalem. There the Judaizing Christians taught that believers who came to the Church from the Gentiles needed only circumcision, while those in Jerusalem insisted on observing the “law of Moses” in general. In Jerusalem, the zealots of the law of Moses felt stronger and more powerful than those in Antioch, which explains their demand.

Acts. 15:6. The apostles and elders gathered to consider this matter.

The decision of this question became the subject of discussion at another special meeting, in which the historian mentions only the apostles and elders as the leaders or representatives of the Church. However, from the further narrative (Acts 15:12, Acts 15:22-23) it becomes clear that the ordinary members of the community, and perhaps the entire Jerusalem church, also took part in the consideration, discussion and decision of this question. The exceptional importance and lively interest of the problem put up for discussion could not but prompt everyone to take part in the meeting: the Law or the Gospel? Moses or Christ? Grace or the works of the Law? Judaism or Christianity? The Apostolic Council finally separated these two areas, indicating their true place and importance and establishing the self-sufficient power of Christ’s merits and grace. In the event of the victory of the Judaizing Christians, these fundamental truths of the Christian faith would dissolve into Judaism.

Acts. 15:7. After a long discussion together, Peter stood up and said to them: Men and brothers! You know that from the first days God chose me from among us, that by my mouth the Gentiles should hear the word of the gospel and believe;

The decision of the question was preceded by prolonged disputes, during which the two opposing and mutually exclusive opinions were clarified in their entirety. The Apostle Peter is the one who sets, as it were, the guiding thread for the way out of this confused area of ​​disputes and opinions. Blessed. Theophylact (as well as St. John Chrysostom) sees in the fact that Peter takes the floor, an argument in favor of the true opinion established by the councils: “Notice, the grace for the decision of the question is received by Peter, in whom even to this moment elements of Judaism remained”.

“Men and brothers!” – this is a respectful address to the entire assembly (Acts 1:16), but, judging by the rebuke in Acts 15, especially to the Judaizing lawyers.

“from the first days” – long ago. The event of the conversion of Cornelius had occurred several years earlier, and the apostle uses an intensified expression for its antiquity to show that the issue of the conversion of the Gentiles was not new, which significantly reduces the sharpness of the question posed. In favor of accepting the Gentiles without the formalities of the Mosaic Law, Peter emphasizes the obvious participation of God in the conversion of Cornelius: “God Himself chooses” the apostle to baptize the Gentiles as a “Reader of Hearts,” knowing infallibly the readiness of these Gentiles to enter the Church of Christ, and by giving them the Holy Spirit, “makes no distinction” with other believers in Christ. This faith purified their hearts and made them worthy vessels for the grace of the Holy Spirit, without the mediation of the works of the law, which, therefore, are not essential for salvation. “By faith alone,” says the apostle, “they received the same.” (Blessed Theophylact of Ohrid, St. John Chrysostom)

Acts. 15:8. and God, who knows hearts, bore witness to them by giving them the Holy Spirit, just as He did to us;

Acts. 15:9. and made no distinction between us and them, purifying their hearts by faith.

Acts. 15:10. Now therefore, why do you tempt God by placing on the neck of the disciples a yoke that neither our fathers nor we were able to bear.

“Why do you tempt God.” This question means: why do you not believe in God? Why do you tempt Him, as if He were not able to save through faith?” (St. John Chrysostom). By tempting God, the apostle means the desire to place the yoke of the Mosaic Law on those who are saved by faith.

“a yoke that neither our fathers nor we were able to bear”. This thought is developed in detail in the epistles of the Apostle Paul (Gal. 3, etc.; Rom. 3:9-19, Rom. 5:15; 1 Cor. 1:3; 2 Cor. 1:2, 8:13; Eph. 1 and many others).

Acts. 15:11. But we believe that by the grace of the Lord Jesus Christ we shall be saved, just as they.

“by grace … we shall be saved, just as they”. Not only will the Gentiles who have believed be saved and are saved by grace, without the works of the Law – these works are superfluous and unnecessary not only for them, but also for us who once kept them, they have completely lost all meaning, fallen away as something dead, giving way and meaning entirely to the grace of Christ, through which all are saved in the same way. It is not a concession to the Gentiles that they are freed from the yoke of the law, it is not our indulgence that enables them to be saved like us, but much more it is the work of the grace of Christ, which cancels all our righteousness according to the law, in order to enable us to be saved “as they are.” Both we and they stand equally without answer before God, equally cleansed by faith and saved by grace, so that nothing in the work of salvation remains the work of the law, which in its time had only a preparatory value for Christ. Therefore, the Mosaic Law is unnecessary in Christianity, not only for the Gentiles who do not know it, but also for the Jews who do know it. This is absolutely the end of the matter.

Acts 15:12. Then the whole multitude kept silent and listened to Barnabas and Paul, who related what signs and wonders God had done through them among the Gentiles.

“The whole multitude kept silent,” deeply impressed by Peter’s clear and decisive speech, which made further disputes impossible. Nevertheless, if not at that moment, then later the Judaizing Christians disturbed the church of Christ for a long time. Only time could finally heal this question so painful for Judaism.

Acts 15:13. And after they had held their peace, James spoke up and said: Men and brothers, listen to me!

“James spoke up and said.” This is undoubtedly the “brother” of the Lord James (Acts 12:17), the head of the Jerusalem Church, himself a strict legalist, who because of this strictness is called “the righteous” (Eusebius, Ecclesiastical History 2:23). The speech of such a man, which confirmed the speech of Peter, had a decisive impact.

Acts. 15:14. Simon explained how God first visited the Gentiles to take out of them a people for His name;

God first visited the Gentiles to take out of them a people for His name; The thought of the Apostle James strikes with its unusual originality and boldness for that time: until now the Jewish people had been considered an exclusively chosen people by God, in contrast to all the others, left by God to go their own ways. St. James says that this opposition no longer exists and declares that the Gentiles who have believed are called to form their own chosen people of God, which is in no way inferior to the Jewish people.

Acts. 15:15. and with this the words of the prophets agree, as it is written:

The Apostle James proves his thought about the new people of God with prophecies, the strongest of which he immediately quotes (Amos 9:11-12). According to this prophecy, God promises to restore the fallen house of David so that it will exist not only over the Jews, but also over all nations. The restoration of the Davidic kingdom with the inclusion of all nations takes place in Christ and His Kingdom of grace.

Acts. 15:16. “After this I will return and rebuild the fallen tabernacle of David, and I will rebuild its ruins and set it up,

Acts. 15:17. that the remnant of men and all the nations who are called by my name may seek the Lord, says the Lord who does all these things.”

says the Lord who does all these things. The same Lord, who many years ago through the mouth of the prophet predicted what would happen, now speaks of all this as the predestination of His eternal Council (cf. John Chrysostom).

Acts. 15:18. All His works are known to God from eternity.

Acts. 15:19. Therefore I am of the opinion that those of the Gentiles who turn to God should not be made difficult,

Therefore I am of the opinion. According to the interpretation of Joat Chrysostom and Theophylact Bulgarian this means: “I say with authority that this is so”. Rejecting the obligation of the Mosaic law for believers in Christ, the wise leader of the Jerusalem Church, in order to calm passions, finds it necessary to propose to the Gentiles who have turned to God to abstain from certain things that are not in accordance with the spirit of the Mosaic law (Ex. 34:15) and contradict the spirit of the Christian law.

Acts. 15:20. but to write to them, to abstain from food polluted by idols, from fornication, from what is strangled and from blood, and not to do to others what is not pleasing to them.

from food polluted by idols. This means abstaining from eating meat sacrificed to idols (cf. Acts 15:29), i.e. the meat of pagan sacrifices, which could be offered in the homes of pagans or sold in the markets, and also on pagan festivals (cf. 1 Cor. 8).

from fornication. This is one of the most widespread pagan vices, contrary to both the Mosaic Law and the Christian Law (1 Cor. 6:13-18).

from drowning. This refers to an animal strangled without letting its blood flow, which is forbidden by the Mosaic Law (Lev. 17:13-14; Deut. 12:16, Deut. 12:23).

and from blood. That is, from eating it (Lev. 3:17, Lev. 7:26, Lev. 17:10, 19:26; Deut. 12:16, Deut. 12:23, Deut. 15:23). The laws of Moses on this were so strict that those guilty of using the blood of slain animals and strangled animals were killed by the people, regardless of who was guilty – a Jew by birth or a foreigner (Lev. 17:10-14). If the pagans who converted to Christianity did not abstain from this, then this would lead to great disgust for them on the part of the Jews and would give many reasons for disturbances, temptations and all kinds of disorders. “Although we are talking about bodily things, it is still necessary to abstain from them, since they cause great evil” (John Chrysostom, Theophylact of Ohrid).

not to do to others what they do not wish to be done to. This sentence, based on the words of the Lord himself (Matt. 7:12; Luke 6:31), is found only in a few ancient manuscripts, both here and in Acts 15:29. And in another place (Acts 21:25), where James and the elders of Jerusalem remind Paul of the decree of the Council, the sentence in question is not mentioned at all. And St. John Chrysostom does not quote it.

Acts 15:21. For the law of Moses has of old times in every city those who preach it in the synagogues, where it is read every Sabbath.

The connection of this verse with the preceding one is not sufficiently clear. Apparently, here is given the reason for abstaining from the mentioned violations of the Mosaic law, the reading of which every Sabbath could feed a permanent hostility to Christians among the pagan circles as unclean; or else here is given an answer to the supposed objection that if Christians were released from the obligation to observe the Mosaic law, this law could be completely forgotten.

“In this way James permitted everything. He commands the observance of the law, because he borrows these prescriptions from it, but also exempts from it, borrowing only this…” (John Chrysostom).

Acts. 15:22. Then the apostles and elders, with the whole church, thought it good to choose from among themselves Judas, who was called Barsabas, and Silas, leading men among the brothers, and to send them to Antioch with Paul and Barnabas,

It was entirely expedient that special representatives should be sent to Antioch with Barnabas and Paul, so that no doubt or suspicion should arise among the Antiochians about the impartial and authentic transmission of the decrees and deliberations of the council, which could easily happen among the opponents of Barnabas and Paul (cf. John Chrysostom).

leading men among the brothers. In Acts. 15 they are also called “prophets”; therefore, we can assume that they held some leading positions – teachers, leaders, leaders of the community, elders of the Jerusalem church.

Acts. 15:23. and they wrote to them as follows: From the apostles, the elders, and the brothers, greetings to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia.

wrote as follows. The decrees of the council were communicated to the Antiochians in the form of a letter, as the best means of transmitting them to the place of their destination in their true form and exact meaning. At the same time, in order to remove any suspicion on the part of Barnabas and Paul of an inaccurate transmission of the decrees of the council, the letter was delivered to Judas and Silas. Judging by the form and purpose of the letter, it was probably written in Greek and is quoted, probably, in its original form.

from the apostles, elders, and brothers. This is equivalent to the expression in Acts 15 “the apostles and elders with the whole church.”

“In Antioch” (city), “Syria” (district) “and Cilicia” (neighboring district). In these settlements the greatest confusion reigned, brought by the Judaizers.

the Gentile brethren. Although the letter is addressed to them for their consolation, since the false teaching was directed against them, it also applies, on the other hand, to the Jewish brethren, who are also obliged to be guided by the decisions of the council. The title “brethren” shows the equality and equal standing of the converted Gentiles with the believing Jews, without making any distinction between them.

Acts. 15:24. For we have heard that some who went out from us have troubled you with words, upsetting your souls, saying, “You must be circumcised and keep the law, which we did not command them.” The figurative nature of the words: “We have heard that … those who went out from us have troubled you … stirred you up” shows that the apostles did not approve of the activities of these preachers, considering them to be impostors, acting without any higher commission; they are opposed to Barnabas and Paul, who are called “our beloved,” therefore completely worthy of trust. Acts. 15:25. we, having gathered together, unanimously thought it good to choose men and send them to you with our beloved Barnabas and Paul,

unanimously thought it good. Not by a majority of votes, with a difference of opinion, but unanimously. It is evident that the Judaizing Christians, who had so vigorously declared their opinion, rejected by the council, had to be silent before this unanimous decision and more or less submit to it, although later the condemned heresy tried to restore its rights.

Acts. 15:26. men who risked their lives for the name of our Lord Jesus Christ.

Acts. 15:27. So we have sent Judas and Silas, who will also explain the same thing to you orally.

Acts. 15:28. For it seemed good to the Holy Spirit and to us to lay on you no further burden, except these necessary things:

It seemed good to the Holy Spirit and to us. The decision of the council is according to the will of the Holy Spirit, and the action of the Spirit of God in no way limits or violates the complete independence of the reasoning and thoughts of those gathered on the controversial issue.

“For the Holy Spirit,” says St. John Chrysostom, and after him Theophylact, “it is said, lest they should think that this is a human teaching, but “for us,” to indicate that they themselves also accept it, although they belong to the circumcised.”

“It is remarkable,” says Blessed Theophylact, “that neither Peter nor James dared to establish the regulations about circumcision without the whole church, although they recognized it as necessary. But all of them together would not have relied on themselves if they had not been convinced that this was also pleasing to the Holy Spirit.”

“no burden,” that is, none of the rites and regulations of the Mosaic law (cf. Acts 15:10).

Acts 15:29. to abstain from things sacrificed to idols and from blood and from things strangled and from fornication, and not to do to others what you do not like. By guarding against this, you will do well. Hello!

Greetings is a common greeting in the letters of the Greeks and Romans at the end of the letters. (cf. Acts 23:26). The greeting “rejoice” in its Christian use is found with the addition “in the Lord,” who is our joy even in suffering itself (Col. 1:24).

“See,” says John Chrysostom, “how short the epistle is, and contains nothing superfluous, no intricate things or inferences, but only a definition: it contains the law of the Spirit.”

Acts. 15:30. So those who were sent arrived in Antioch and, having gathered the people together, delivered the letter.

Acts. 15:31. And the believers, having read it, rejoiced because of the consolation.

rejoiced because of the consolation. The reason is that the decision of the council restored the broken peace in the churches and in the spirit they desired – recognition of the non-binding character of the Mosaic law in Christianity.

Acts. 15:32. Judas and Silas, being prophets themselves, exhorted the brothers with a long speech and strengthened them.

See above Acts. 15:27, and also Acts. 11:27, Acts. 13:1.

Acts. 15:33. After they had spent some time there, the brothers sent them off in peace to the apostles.

Acts. 15:34. But Silas thought it best to remain there. But Judas returned to Jerusalem.

This entire verse is not found in many ancient manuscripts, and St. John Chrysostom did not read it. What is said in it, however, is confirmed by subsequent events ( Acts 15:40 , cf. Acts 15:36 ).

Acts 15:35. Paul and Barnabas remained in Antioch, teaching and preaching the word of the Lord with many others.

Acts 15:36. After some days Paul said to Barnabas, “Let us go again to every city where we preached the word of the Lord and see how our brothers are.”

From this verse to Acts 18, the circumstances of Paul’s second apostolic journey to preach the gospel are described.

Acts 15:37. Barnabas expressed the opinion that they should take John, who was called Mark, with them.

Acts 15:38. But Paul did not think it proper to take with them the one who had deserted them in Pamphylia and had not gone with them to the work to which they had been sent.

Acts 15:39. At this there arose a sharp disagreement, so that they separated from each other; and Barnabas took Mark and sailed away to Cyprus;

According to St. John Chrysostom this means “not enmity, not discord,” but bitterness (παρωςσμός), something human that led to division. “And in the prophets we see different characters and different attitudes: for example, Elijah is strict, Moses is gentle. So here Paul is more firm… Did they separate as enemies? Not at all! For even afterwards Paul in his epistles mentions Barnabas with great praise (2 Cor. 8:18). All this happened according to God’s plan.” (John Chrysostom, cf. Theophylact) for the benefit of the work of the two apostles and of Mark himself.

It was good for the work of spreading the Gospel that Barnabas chose his own sphere of activity, separate from Paul’s (1 Cor. 9:6), and the gospel spread more widely among the Gentiles. For Mark, however, both Paul’s severity and Barnabas’ indulgence were useful in their own way: Paul’s severity made him wise, and Barnabas’ kindness made him not stop; so that the dispute between them achieved one goal – usefulness. When Mark saw that Paul had decided to leave him, he was very afraid and condemned himself; but when he saw that Barnabas was so well disposed towards him, he loved him very much. In this way the dispute of the teachers corrected the disciple – so far was he from falling into temptation (John Chrysostom, Theophylact).

Barnabas, taking Mark, sailed to Cyprus, the place where his native land was located, from where, according to church tradition, he undertook journeys to various pagan countries preaching about Christ and where, after returning, he died a martyr, stoned to death by unbelieving Jews.

Acts. 15:40. and Paul chose Silas and departed, committed to the grace of God by the brethren,

“he chose Silas and departed.” (Acts. 15:22, Acts. 15:27, Acts. 15:32), apparently after Barnabas had already sailed with Mark to Cyprus.

“committed to the grace of God by the brethren” (cf. Acts. 14:26). That is, they were entrusted with prayer to the grace of God in the upcoming journey.

Acts. 15:41. and passed through Syria and Cilicia, strengthening the churches.

Strengthening the churches is a distinctive feature of the activity of Paul and Silas in the Christian communities. This activity consisted in pacifying the churches through the decision of the apostolic council, in contrast to the teaching of the Judaizers, which upset and divided the believers (cf. Acts 15:32)

Source in Russian: Explanatory Bible, or Commentaries on all the books of the Holy Scriptures of the Old and New Testaments: In 7 volumes / Ed. prof. A.P. Lopukhin. – Ed. 4th. – Moscow: Dar, 2009, 1232 pp.