Acts 15:22 - Meaning and Application

This is the result of the meeting in Jerusalem about whether the ceremonial law should be forced on Gentile believers. Very likely, much more was said than Luke records here, but at last the issue was settled. James’s advice was accepted by everyone, without any disagreement, and letters were sent by men of their own choosing to the Gentile converts. Those letters would strongly support them against the false teachers.

Notice first the choice of the men who were sent with Paul and Barnabas on this mission. It was not because the church doubted Paul and Barnabas or thought the Gentile believers would mistrust their letters. Love did not assume such evil about men known for their honesty. Instead, the apostles and elders, with the whole church, agreed to send men from their own group to Antioch with Paul and Barnabas (Acts 15:22). They likely paid the travel costs, as in 1 Corinthians 9:7.

They sent these men for several good reasons. First, it showed respect to the church at Antioch, a younger sister church, and showed they wanted to know more about its condition. Second, it encouraged Paul and Barnabas and made their trip home more pleasant, likely on foot, by giving them good companions. Third, it gave the letters greater weight, since the message came as a formal mission. Fourth, it helped keep fellowship alive between churches and ministers who were far apart, showing that though they were many, they were one.

Those chosen were not lesser men who only carried the letters and confirmed their delivery. They were chosen men, leading men among the believers, known for their gifts, grace, and usefulness. Such qualities are what make men chief among the brothers and fit to serve as church messengers. They are named as Judas, called Barsabas, probably the brother of Joseph Barsabas, who had once been considered for the apostleship (Acts 1:23), and Silas.

The standing these men had in the Jerusalem church would carry weight with believers who had come from Judea, just as the false teachers had. That would help make the message more respected. Next comes the writing of the letters, circular letters sent to the churches to make known the decision of the council.

The opening of the letter is very humble and kind (Acts 15:23). There is nothing proud or overbearing in it. The apostles show humility by joining the elders and brothers with them in the commission. Though they had every reason to claim authority, they did not write as though they alone ruled the church. Instead, the apostles, elders, and brothers agreed together. In this they followed their Master’s teaching, “Do not be called Rabbi, for you are all brothers” (Matthew 23:8).

The letter also shows respect for the churches to which it was sent. They send greetings and wish them health, happiness, and joy. They call them “brothers” among the Gentiles, which acknowledges that the Gentile believers had truly been received into the church. This is a public sign of fellowship. “You are our brothers, though you are Gentiles,” is the sense of it. In Christ, the firstborn among many brothers, and in God, our common Father, they are one family. Since Gentiles are now fellow heirs and part of the same body, they are to be welcomed and encouraged as brothers.

Then comes a sharp rebuke of the Judaizing teachers, the men teaching that Gentiles must keep the law of Moses to be saved (Acts 15:24). “We have heard that some who went out from us have troubled you with words,” the letter says, and the church is deeply concerned about this. The message makes clear that those teachers were false, both because they claimed false authority and because they taught false doctrine.

They did wrong to the apostles and ministers in Jerusalem by pretending they had orders from them to force the ceremonial law on Gentiles. There was no basis for such a claim. They may have belonged to the Jerusalem church and may even have had some kind of travel letter, but the apostles had never commanded them to say that Gentiles must keep the law of Moses. They had never even thought of such a thing. It is not new for people to use apostolic authority to defend ideas and practices the apostles never taught or approved.

They also did great harm to the Gentile converts by saying, “You must be circumcised and must keep the law.” First, they troubled them. They disturbed and unsettled them. The Gentiles had believed the gospel promise that whoever believes in the Lord Jesus Christ will be saved. Now they were shaken by teachers saying they also had to keep Moses’ law or they could not be saved. These teachers were troubling them with words, only words, sounds without substance. The church has often been troubled by such empty talk, especially through proud people who love to hear themselves speak.

They also endangered the believers. They upset their souls and pulled down what had already been built up. They turned them away from simple Christian faith and set their minds on circumcision and the law of Moses, which had nothing to do with the matter. The false teaching did not just confuse them, it threatened to undo their growth in the gospel.

Let people say what they will about these men. First, “They are dear to us. They are our beloved Barnabas and Paul.” They were men the church valued, loved, and cared about. It is often wise for people in high standing to show respect, not only for the often-disliked truth of Christ, but also for the often-disliked preachers and defenders of that truth. This encourages them and weakens the hands of those who oppose them.

Second, Barnabas and Paul had shown themselves in the service of Christ, and so they had earned the goodwill of all the churches. They were men who had risked their lives for the name of our Lord Jesus Christ (Acts 15:26), and so they deserved special honor. They could not be suspected of trying to gain worldly advantage for themselves, because they had given everything for Christ. They had taken on the hardest and most dangerous work, like good soldiers of Christ, not only hard work. It is not likely that such faithful confessors would be unfaithful preachers.

Those who pushed circumcision were trying to avoid persecution (Galatians 6:12-13). Those who opposed it knew they would bring persecution on themselves. Which side was more likely to be right? Judas and Silas were different. They were chosen men (Acts 15:25), and they had heard the debate. They understood the matter fully and would tell the same message by word of mouth (Acts 15:27). What helps us is often best both in writing and by spoken explanation, so we can benefit from reading and hearing. The apostles sent them as carriers of the decision, so they could explain the reasons behind it. Their letters would give the sure ruling.

Now comes the direction for what should be required of the Gentile believers. According to James’s advice, they were to avoid offending the Jews. They were not to eat anything they knew had been offered to an idol, but were to treat it as defiled to them, even if it was clean in itself. Later, this command was partly lifted. Christians were allowed to eat meat sold in the market, or served by a friend, even if it had been offered to idols, except when doing so would cause offense. That means either making a weak Christian think worse of Christianity, or making a wicked pagan think better of idol worship. In such cases, it is right to refrain (1 Corinthians 10:25, etc.). That issue is no longer practical for us.

They were also not to eat blood or drink it, but were to avoid anything that seemed cruel or barbaric in that old practice, which had long been among the Jews. They were not to eat anything that had been strangled, or died on its own, or had not been properly drained of blood. They were also to be very strict in condemning people guilty of sexual sin, or of marrying within the degrees forbidden by the Levitical law, the laws given for Israel’s priests and people, which some think is the main point here (1 Corinthians 5:1).

Dr. Hammond explains the matter this way: the teachers who wanted to force circumcision on Gentile converts wanted them to submit to everything required of what they called “proselytes of righteousness,” meaning full converts who were circumcised and kept the whole law. But the apostles required no more than what was required of “proselytes of the gate,” meaning Gentile believers who were not fully Jews, but who observed the seven laws given to the sons of Noah. He thinks those laws are what this passage refers to.

Still, the main reason for this decree was respect for the stricter Jews who had become Christians. Since all meats were later declared free and acceptable to Christians, once the reason for the decree no longer existed, the obligation to keep it ended too. That point came at the latest after the destruction of Jerusalem. In other words, “These things are especially offensive to the Jews right now, so do not upset them about this for the moment. Soon the Jews will live alongside the Gentiles, and then the danger will be gone.”

The decree is also written with care. First, it speaks with authority, so that it would be received with respect. “It seemed good to the Holy Spirit and to us.” That is, it seemed good to us under the Spirit’s guidance and direction. The apostles were not the only ones with spiritual gifts in that time, and those gifts gave them a knowledge of God’s mind that later ages cannot claim in the same way. Their infallibility gave their decisions unquestionable authority. They did not say something seemed right merely because it pleased them, but because they knew it had first pleased the Holy Spirit.

This may also refer to what the Holy Spirit had already shown in the matter. When the Spirit came on the apostles and gave them tongues, it showed God’s purpose to send the gospel to the Gentiles. When the Spirit came on Cornelius and his friends while Peter was preaching, it made clear that Christ meant to break down the Jewish boundary that people had wrongly thought confined the Spirit.

Second, the wording shows great tenderness and fatherly care. They were careful not to burden the Gentile believers. “We will place on you no greater burden.” They were far from enjoying the idea of laying heavy requirements on them. They feared nothing more than making the burden so great that it would discourage them at the start. They imposed nothing except what was necessary. Avoiding sexual sin is necessary for all Christians at all times. Avoiding things strangled, blood, and meat offered to idols was necessary at that time, so that Jews and Gentiles could live in peace and not offend one another. As long as that end remained necessary, the command remained in force.

Church leaders should require only what is truly necessary, what Christ has made our duty, and what really helps the church grow and stay united. If they require things just to show their authority or test people’s obedience, they forget that they have no power to make new laws. Their task is to see that Christ’s laws are carried out and to urge people to keep them. Third, they support their instruction by praising those who obey it, rather than by condemning those who fail.

They do not end with a warning like this: “If you do not keep yourselves from these things, you will be cursed, cut off from the church, and damned,” as later church councils, especially Trent, often spoke. Instead, they say, “If you keep yourselves from these things, as we do not doubt you will, you will do well. It will bring glory to God, help spread the gospel, strengthen your fellow believers, and bring you honor and comfort.” Everything here is full of kindness and goodwill, fitting for followers of Christ, who called us to take his yoke and said that he is gentle and humble in heart.

The difference between the true apostles and the false teachers is easy to see. Those who wanted to force the ceremonial law on Gentile believers were harsh and demanding: “Unless you keep it, you cannot be saved” (Acts 15:1). They acted as if people were cut off from the church at once and handed over to Satan. But the apostles of Christ, who only recommend what is truly necessary, speak gently. Their message is, “Keep away from these things, and you will do well. Farewell. We truly wish you honor and peace.”

When the messengers were sent away, they came to Antioch. They did not stay in Jerusalem any longer than needed. They returned to their own work, and perhaps those who had helped bring them there welcomed them back on the way home. People who labor in public service should be respected and encouraged.

As soon as they reached Antioch, they gathered the whole group and delivered the letter to them (Acts 15:30-31). This let everyone know what was forbidden, so they could obey these instructions. That would not be hard for most of them, since many had already lived under similar rules before coming to Christ as Gentile worshipers who followed Jewish ways only partly. But the letter also showed them that nothing more was required, so they no longer had to think it sinful to eat pork or unclean to touch a grave or a dead body.

The whole church was greatly pleased with the message from Jerusalem (Acts 15:31). They rejoiced because it gave them comfort. It confirmed their freedom from the heavy burden of the ceremonial law, which the false teachers wanted to place on them. Those outward rules troubled the conscience, but they could not cleanse it or give peace. They were also glad that the people troubling them by trying to force circumcision had been silenced for the time being, since their claim to apostolic support had now been exposed. The letter also encouraged Gentiles to accept the gospel and helped those already believing to stay firm. Above all, it restored peace to the church and removed the threat of division.

Judas and Silas, who were also prophets and were filled with the Holy Spirit, gave further instruction with many words and strengthened the believers (Acts 15:32). Even though Paul and Barnabas were already preaching there regularly, the church still gladly received help from Judas and Silas. Different gifts in ministers are useful to the church. Their work with believers is to strengthen them by showing them more reason to trust Christ and obey him. They also urge them to keep going and to carry out the duties placed before them.

They comforted the brothers, and that comfort would also make them stronger, because the joy of the Lord is our strength. They spoke at length, using many words and much variety. One kind of wording helps one person, another kind helps someone else. So even if they could have said the same things in fewer words, it was better for the church that they used many. Teaching often needs repeated instruction, with precept upon precept.

After they had stayed there for some time, and had used their time well, they were sent back to Jerusalem in peace by the believers at Antioch (Acts 15:33). The church showed them every kindness and respect. They thanked them for coming, for their labor, and for the good they had done. They wished them health and a safe journey home, and entrusted them to the care of God’s peace.

Silas, however, chose to remain at Antioch with Paul and Barnabas, instead of returning to Jerusalem with Judas (Acts 15:34). We have no reason to criticize him for that, even though we do not know exactly why he stayed. It may be that the gatherings at Antioch were larger and more lively than those at Jerusalem, and that this drew him there. Judas, meanwhile, returned to his own place of service in Jerusalem.

Paul and Barnabas, though their main work was among the Gentiles, also stayed in Antioch for some time. They were pleased with the company of the ministers and people there, and the place seems to have been especially welcoming. They did not stay for comfort or leisure, but to teach and preach the word of God. Antioch was the chief city of Syria, so many Gentiles likely came there from different places. In that way, preaching in Antioch reached many nations through the people who would carry the message elsewhere and prepare the way for the apostles. So they were not idle there, but were still serving their main purpose.

There were also many others working there in the same task. A large number of workers in Christ’s vineyard does not excuse anyone from labor.

Even when many others are already working hard in teaching and doctrine, there is still room for us to serve. The zeal and usefulness of other believers should stir us up, not make us lazy or careless.