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Troubles in the Church of Antioch (1–4). Apostolic Council in Jerusalem, its definitions and letters to Antioch. (5–35). Beginning of Paul's second apostolic journey with Silas (36–41) Acts 15:1. Some who came from Judea taught the brothers: unless you are circumcised according to the rite of Moses, you cannot be saved. "Some Who Came from Judea". These were Jewish Christians who were overly zealously devoted to Judaism, who had recently reproached Peter for the baptism of the pagan Cornelius and sincerely considered observance of all the rites of the Mosaic Law (cf. Acts 15:5) to be obligatory in Christianity. The expression "taught" shows that they came to Antioch as real missionary preachers of a clearly formulated doctrine. Judging by what happened next, this teaching managed to spread, in addition to Antioch, to Syria and Cilicia (Acts 15:23). Acts 15:2. When there was a disagreement and considerable competition between Paul and Barnabas and them, they decided that Paul and Barnabas and some others of them should go to the Apostles and Elders in Jerusalem on this matter. “There was disagreement and considerable competition.” This shows that although the false teachers did not meet with unanimous sympathy, they did not receive a sufficiently unanimous rebuff, and in any case brought great confusion into society. “They put... to go”, i.e. the brethren (Acts 15:1) or the entire Antiochian Church decided to go to Paul and Barnabas to resolve the dispute that had arisen in Jerusalem, where the most authoritative judges of this matter were in the person of the apostles (though not all) and the elders of the Church of Jerusalem. - “Paul” and “Barnabas” are chosen because they were the most interested and knowledgeable in this matter. “Some and others” who went with them were apparently chosen to more fully represent the community of Antioch, in which Paul and Barnabas were strangers. Acts 15:3. So, having been escorted by the church, they passed through Phenicia and Samaria, talking about the conversion of the pagans, and caused great joy in all the brethren. “They passed through Phenicia and Samaria,” which lay on the way to Jerusalem from Antioch, “telling about the conversion of the pagans” to the Phoenician and Samaritan Christians (Acts 13–14), “which caused great joy in all the brethren,” apparently, not only among the pagans, but also among the Jews. Acts 15:4. Upon arrival in Jerusalem, they were received by the church, the Apostles and elders, and announced everything that God had done with them and how he had opened the door of faith to the pagans. “They were received by the Church, the apostles and elders,” that is, in a special solemn meeting of believers, which had all the properties and conditions of a council, as the highest and most authoritative decider of the most important matters that could concern the entire Church of Christ. “They announced everything that God had done with them and how He had opened the door of faith to the Gentiles...” The messengers do not directly pose the question of the Church regarding the possibility of accepting the Gentiles, but simply proclaim everything about the conversion of the Gentiles through them (cf. Acts 14:27), leaving such a question to be raised only by those who are not able to see its Divine decision. Such were immediately “some of the Pharisaic heresies who believed.” Acts 15:5. Then some of the Pharisees who believed in the heresy rose up and said that the Gentiles should be circumcised and commanded to keep the law of Moses. There is a very significant difference in the demands of the Judaizing Christians who came to Antioch (Acts 15:1) and now expressed in Jerusalem. There, the Judaizers taught about the need for pagan believers only to undergo circumcision, while here they speak even more decisively about the need to observe the “law of Moses” in general. This is explained by the fact that the strictest zealots of the law of Moses spoke here, who felt more strength and strength in Jerusalem than in Antioch. Acts 15:6. The apostles and elders gathered to consider this matter. The solution to the question posed was the subject of a special other meeting, in which the writer mentions only the apostles and elders as primates or representatives of the Church. From what follows, however, it is clear (Acts 15:12, 22, 23) that ordinary members of society also took part in the consideration, consultation and decision of the case, perhaps in the composition of the entire Jerusalem Church. Everyone could not help but be encouraged to participate in this matter by the greatest importance and lively interest of the question put up for discussion: Law or Gospel? Moses or Christ? Grace or works of the Law? Judaism or Christianity? The Apostolic Council finally demarcated these two areas, indicating their real place and significance and establishing the self-sufficient power of Christ's merits and Christ's grace, which, in the event of the victory of the Judaizers, were threatened with complete destruction from dissolution into Judaism. Acts 15:7. After a long discussion, Peter stood up and said to them: Men and brethren! you know that from the first days God chose me from among us, so that from my mouth the pagans would hear the word of the Gospel and believe; Acts 15:8. and God, the Knower of the Heart, gave them testimony, giving them the Holy Spirit, just as he has given us; Acts 15:9. and made no difference between us and them, purifying their hearts by faith. The resolution of the issue is preceded by a lengthy debate, during which two opposing and mutually exclusive opinions were fully revealed. The conclusion from them and, as it were, a guiding thread for getting out of this confusing area of ​​​​disputes and opinions is given by Peter. Theophylact (cf. Chrysostom) finds in this very fact of Peter’s speech some argument from above in favor of the true opinion established by the councils: “Note: Peter receives grace to resolve the issue, in whom elements of Judaism still remained.” “Men and brethren!” - a respectful address to the entire assembly (Acts 1:16), but - judging by the reproach in Acts 15:10, especially to the Judaizing lawyers. “From the days of old” - in ancient times, long ago. The event of the conversion of Cornelius took place several years before this, and the apostle uses a strong expression about its prescription to indicate that the matter of converting the pagans is far from new, this very long-standing significantly weakening the severity of the question posed. In favor of accepting the pagans without the formalities of the Law of Moses, Peter points to such an obvious participation of God in the conversion of Cornelius: “God himself chose” then the apostle for the baptism of the pagans, as “Knower of the Heart,” knowing unmistakably the readiness of these pagans to join the Church of Christ and the gift of the Holy Spirit to them, “do not put any difference” with others who 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, therefore, do not represent an essential necessity for salvation. “By faith alone, he says, they received the same thing... This can teach that there is faith alone, and not works (the Law of Moses) and not circumcision” (Golden, cf. Theophilus). Acts 15:10. Why are you now tempting God, wanting to place on the necks of the disciples a yoke that neither our fathers nor we could bear? “Why do you tempt God?...” - “Why don’t you believe in God?” Why are you tempting Him? as if He were not able to save by faith?” (Chrysostom). By such a temptation of God, an attempt to change the method of salvation of the pagans accepted by Him, the apostle conceives the desire to place the yoke of the Law of Moses on those saved by faith. “A yoke that neither our fathers nor we could bear.” The idea, revealed in detail in the messages of Ap. Paul (Gal.3 et c.; Rom.3:9–19, 5:15; 1 Cor.1:3; 2 Cor.1:2, 8:13; 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 were. “By grace... we will be saved, just as they were.” Not only will the pagans who believe be saved and are saved by grace, without the works of the Law - not only are these works superfluous and unnecessary for them, but also in us, who once observed these works, they have completely lost all meaning, fallen away like something dead, having completely given up their place and meaning to the grace of Christ, by which everyone is saved equally: it is not a concession to the pagans - that they are freed from the yoke of the law, it is not our condescension that allows them to be saved, as we are, and much more - it is a matter exclusively of the grace of Christ, which abolishes all our legal truth - to give us the opportunity to be saved, “like them.” Both we and they are equally irresponsible before God, we are equally purified by faith and saved by grace, so that nothing in the matter of salvation remains a matter of the law, which at one time had only a preparatory meaning for Christ. So, the Law of Moses is not needed in Christianity, not only for pagans who do not know it, but also for Jews who know it. This completely exhausted everything in this matter. Acts 15:12. Then the whole congregation fell silent and listened to Barnabas and Paul telling what signs and wonders God had done through them among the Gentiles. “The whole assembly fell silent” - under the strong impression of Peter’s clear and decisive speech, which made further debate impossible. However, if not now, then later, the Judaizers worried the Church of Christ for quite a long time with their machinations. Only time could finally heal the issue so painful for Judaism. Acts 15:13. After they were silent, Jacob began speaking and said: Men and brethren! listen to me. “James began to speak” - this is, without a doubt, James the “brother” of the Lord (Acts 12:17), the primate of the Jerusalem Church, himself a strict lawyer, who received the name “righteous” for this severity (Eusev., Church. Ist. 2, 23). The speech of such a person, which confirmed the speech of Peter, had a decisive effect. Acts 15:14. Simon explained how God initially looked upon the pagans in order to make them into a people for His name. Acts 15:15. And the words of the prophets agree with this, as it is written: Acts 15:16. Then I will turn and rebuild the fallen tabernacle of David, and what was destroyed in it I will rebuild and repair it, “God... looked upon the pagans to make them into a people for His name.” Jacob’s thought is striking in its originality and courage, unusual for that time: hitherto the Jewish people were considered as exclusively the chosen people of God, in contrast to all the rest, left by God to walk in their ways. St. James now refutes the continued existence of this opposition and establishes that even among the pagans, those who believe are called to form their chosen people of God, in no way diminished before the Jewish people. This thought of St. The Apostle confirms with prophecies, the strongest of which he immediately cites (Amos 9:11, 12). The idea of ​​the prophecy is this: God promises to restore the fallen house of David so that it will exist not only over the Jews, but over all nations. The implementation of this restoration of the kingdom of David, with the involvement of all nations into it, took place in Christ and His gracious Kingdom. Acts 15:17. that other men and all the nations among whom my name shall be proclaimed may seek the Lord, says the Lord who does all these things. Acts 15:18. All His works have been known to God from eternity. “Says the Lord who does all these things.” The same Lord who foretold what was happening many years before, through the lips of the prophet, He now says all this as the predestination of His eternal Council (cf. Chrysostom). Acts 15:19. Therefore, I decide not to make it difficult for those of the pagans who turn to God, “Therefore I believe,” that is, according to the interpretation of Chrysostom and Theophylact, “I say with authority that this is so.” Rejecting the obligation of the Law of Moses for believers in Christ, the wise primate of the Church of Jerusalem, for the sake of pacifying passions, still finds it necessary to invite converts from the pagans to abstain from certain things that do not agree with the spirit of the Law of Moses (Ex. 34:15) and are contrary to the spirit of the Christian law. Acts 15:20. and write to them that they should abstain from what is defiled by idols, from fornication, strangulation and blood, and that they do not do to others what they do not want for themselves. “From that defiled by idols,” that is, from meat sacrificed to idols (cf. Acts 15:29), meat of pagan sacrifices, which could be offered either in pagan houses, or for sale in markets, or, finally, at pagan feasts (cf. 1 Cor. 8). “From fornication” - one of the most common pagan vices, equally contrary to the Law of Moses and the Christian Law (1 Cor. 6:13-18). “By strangling” - an animal strangled without releasing blood from it, which is forbidden by Moses (in Lev. 17:13–14; Deut. 12:16, 23). “From blood” - from eating it (Lev. 3:17, 7:26, 17:10, 19:26; Deut. 12:16, 23, 15:23). The laws of Moses regarding this were so strict that those guilty of consuming the blood of animals and strangled animals were subjected to extermination from the people, no matter who the culprit was - a natural Jew or an alien (Lev. 17:10-14). Failure to refrain from all this by pagans converting to Christianity would cause the Jews extreme disgust towards them and would give many reasons for embarrassment, temptation and all sorts of disorder. “Although this concerns bodily objects, it is necessary to abstain from them, because they produced great evil” (Golden, cf. Theophilus). “So that they don’t do to others what they don’t want for themselves.” This saying, based on the saying of the Lord himself (Matt. 7:12; Luke 6:31), is found in only a few ancient manuscripts, both in this place and in Acts 15:29. And in a further place (Acts 21:25), where James and the elders of Jerusalem remind about the decree of the council to Paul, the said saying is not mentioned at all. And St. Chrysostom does not cite it. Acts 15:21. For the law of Moses from ancient generations has had those preaching it in all cities and is read in the synagogues every Sabbath. The connection of this verse with everything that precedes it is not clear enough. Apparently, here is the basis for abstaining from the indicated violations of the Law of Moses, the reading of which every Sabbath could constantly harbor dislike for pagan Christians as unclean; or here an answer is given to the supposed objection that, in the event of the liberation of Christians from the obligation of the law of Moses, this law may come into complete oblivion. “Thus Jacob resolved everything. Apparently, he commands to observe the law, because he borrows these instructions from it, but he also frees him from it, borrowing only this...” (Chrysostom). Acts 15:22. Then the apostles and elders with the whole church decided, having chosen men from among themselves, to send them to Antioch with Paul and Barnabas, namely: Judas, called Barsabas, and Silas, men in charge among the brethren, It is entirely appropriate - special commissioners are sent to Antioch with Barnabas and Paul, so that the Antiochians would not have any doubts or suspicions about the impartial and genuine transmission of the conciliar decrees and reasoning, which could easily happen among the opponents of Barnabas and Paul (cf. Chrysostom). "Men in charge among the brethren". In Acts 15:32 they are also called "prophets"; from this we can assume that they occupied some leadership positions - teachers, leaders, community mentors, elders of the Jerusalem Church. Acts 15:23. having written and given them the following: “Apostles and elders and brethren - to the Gentile brethren who are in Antioch, Syria and Cilicia: rejoice. "By writing and handing it to them". The resolution of the council is brought to the attention of the Antiochians in the form of a letter, as the best means of delivering them to their destination in the original form and exact sense. At the same time, in order to eliminate any suspicion from Barnabas and Paul of an inaccurate transmission of the council’s decrees, the letter is handed to Judas and Silas. The letter - judging by both its form and purpose - was written, in all likelihood, in Greek, and in this place is probably given in its original form. “Apostles, elders and brethren” is equivalent to the expression Acts 15:22 “apostles and elders with the whole church.” “In Antioch” (the city), “Syria” (the region), “and Cilicia” (the neighboring region). Confusion caused by the Judaizers especially reigned within these areas. “To the Gentile brothers” - although the letter is addressed specifically to them for their reassurance, since false teaching was directed against them, it applies, on the other hand, to the Jewish brothers, who are also obliged to be guided by the definitions of the council. The name “brothers and” indicates the equality and equality of the converted Gentiles with the Jewish believers, without any distinction. “Rejoice” is a common greeting in letters from the Greeks (cf. Acts 23:26), in Christian usage it is found with the addition “in the Lord,” who is our joy even in suffering itself (Col. 1:24). Acts 15:24. Because we have heard that some who went out from us troubled you with their speeches and shook your souls, saying that you must be circumcised and keep the law, which we did not charge them with, The image of the expression - “we heard... those who came out from us, confused... shook” - shows that the apostles disapprove of the activities of these preachers, considering them self-proclaimed, acting without any higher commission; they are contrasted with Barnabas and Paul, who are called “our beloved,” and therefore worthy of complete trust. Acts 15:25. then we, having gathered, unanimously decided, having chosen men, to send them to you with our beloved Barnabas and Paul, Acts 15:26. people who gave up their souls for the name of our Lord Jesus Christ. Acts 15:27. So we have sent Judas and Silas, who will explain the same things to you verbally. “They decided unanimously” - not by a majority of votes, with differences of opinion, but all unanimously. Obviously, the Judaizers, who so decisively declared their opinion, rejected by the council, had to remain silent before this unanimous decision and more or less yield to it, although after the condemned false teaching they tried to restore their rights. Acts 15:28. For it pleases the Holy Spirit and us not to place any more burden on you than this necessary: Acts 15:29. abstain from sacrifices to idols and blood, and strangulation, and fornication, and do not do to others what you do not want to do to yourself. By observing this, you will do well. Be healthy." “For it is pleasing to the Holy Spirit and to us” - the decision of the council is the will of the Holy Spirit, and the action of the Spirit of God in no way constrains or violates the complete independence of the reasoning and thoughts of those gathered regarding the controversial issue “To the Holy Spirit,” says the Holy Spirit. Chrysostom and according to him Theophylact, - it is said so that they do not think that this is a human teaching, but “to us” in order to inspire that they themselves accept this, although they belong to the circumcision.” “It is remarkable,” Theophylact also says, “that neither Peter nor James dared, without the whole church, to establish regulations on circumcision, 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” - nothing from the rites and institutions of the Mosaic Law (cf. Acts 15:10). “Be in good health” is a common greeting in the letters of the Greeks and Romans at the end of a letter (Acts 23:30). “Look,” says Chrysostom, how brief the message is and does not contain anything superfluous, no intricacies, no conclusions, but only a definition: it contained the law of the Spirit.” Acts 15:30. So those sent came to Antioch and, having gathered people, handed over the letter. Acts 15:31. Having read it, they rejoiced at this instruction. “They rejoiced at this instruction” - both because it restored the broken peace of the churches, and because it restored it precisely in the spirit they desired - by recognizing the non-binding nature of the Mosaic Law in Christianity. Acts 15:32. Judas and Silas, being also prophets, gave instruction to the brethren with abundant words and confirmed them. See Acts 15:27 above, and also Acts 11:27, 13:1. Acts 15:33. Having stayed there for some time, they were released in peace by the brethren to the Apostles. Acts 15:34. But the Force decided to stay there. (And Judas returned to Jerusalem.) “However, the Force decided to stay there.” This entire verse is not in many ancient manuscripts, and St. Chrysostom did not read it. However, what was said in it is confirmed by subsequent events (Acts 15:40, cf. Acts 15:36). Acts 15:35. Paul and Barnabas lived in Antioch, teaching and preaching, together with many others, the word of the Lord. Acts 15:36. After some time, Paul said to Barnabas: Let us go again and visit our brothers in all the cities in which we preached the word of the Lord, how they live. From this verse to Acts 18:22 the circumstances of Paul's second apostolic journey preaching the Gospel are described. Acts 15:37. Barnabas wanted to take John, called Mark, with him. Acts 15:38. But Paul decided not to take the one who lagged behind them in Pamphylia and did not go with them to the work for which they were sent. Acts 15:39. Hence there was grief, so that they were separated from each other; and Barnabas, taking Mark, sailed to Cyprus; About John Mark cf. approx. to Acts 12:12, 25, 13:5, 13. “An upset occurred” - εγένετο οο῀ν παροξυσμός - “not enmity, not discord” (Chrysostom), but - grief, something human that led to separation. “And in the prophets we see different characters and different morals: for example, Elijah is strict, Moses is meek. So here too, Paul is more firm... And did they part as enemies? Not at all! for even after that Paul in his epistles mentions Barnabas with great praise (2 Cor. 8:18). All this happened according to God’s dispensation.” (Zlat., cf. Theophilus.) for the benefit of the work of both apostles and Mark himself. It was useful for the cause that Barnabas chose his own special circle of activity, separate from Pavlov (1 Cor. 9:6), and the Gospel went into the languages ​​in a broader way. For Mark, both Paul’s severity and Barnabas’s condescension were useful in their own way: Paul’s severity brought him to his senses, and Barnabas’s kindness ensured that he did not stay; Thus, the discord that existed between them achieves one goal - benefit. Seeing that Paul was deciding to leave him, Mark became very afraid and condemned himself, and seeing that Barnabas was so disposed towards him, he loved him very much. Thus, the discord between the teachers corrected the student - so far was he from being seduced by it (Zlat., cf. Theoph.). “Barnabas, taking Mark, sailed to Cyprus” - the place of his homeland, from where, according to church tradition, he traveled to various pagan countries preaching about Christ and where, upon his return, he died a martyr, stoned by unbelieving Jews (Ch.-Min., John 11). Acts 15:40. and Paul, having chosen Silas for himself, set out, having been entrusted by the brethren to the grace of God, “Having chosen Power for himself” (Acts 15:22, 27, 32, 34), he “set off”, obviously, after Barnabas and Mark had sailed to Cyprus. “Having been entrusted by the brethren to the grace of God” Cf. Acts 14:26. Acts 15:41. and passed through Syria and Cilicia, establishing churches. “Establishing the church” is a common feature that characterizes all the activities of Paul and Silas in Christian communities. In particular, this activity consisted of pacifying the churches, in the sense of the decrees of the Apostolic Council, as opposed to the teachings of the Judaizers (cf. Acts 15:32). You might be interested in: