Grace Bible Church Gillette, Wyoming

1. The phrase “it seemed good” was used three times in this section (Ac 15:22, 25, 28). It comes from the root dokeō which can mean s “seem or presume.” With administrative decisions, it can mean, “it seemed best or fitting” or “it is decided.”

2. With this decision, there was a corporate agreement between the apostles, the elders, and the whole church. This is understandable when all are filled with the Spirit.

3. They chose “Judas called Barsabbas (Barsabbas, a common name that means “son of Sabbas (or Sabbath) to accompany Paul and Barnabas.” This was not “Joseph called Barsabbas” from Ac 1:23. Nothing more is recorded other than Ac 15:27, 32. He is one of the “leading men men among the brethren” and a “prophet.”

4. In addition, Silas was chosen, who also was a leader and prophet. It is generally agreed that he is also known as “Silvanus” (2Co 1:19; 1Th 1:1; 2Th 1:1). He played an important role in the NT as one of Paul’s companions (Ac 15:40; 16:19; 17:4, 15; 18:5). He became Peter’s amanuensis, that is, a secretary for dictation (1Pe 5:12).

II. THE CONTENT OF THE LETTER (Ac 15:23-29)

A. The Letter to Antioch (Ac 15:23)

1. As per James’ suggestion to write to Antioch (Ac 15:20), a letter was written, which was to be carried by the missionaries.

2. The recipients were the Gentiles churches in Antioch, Syria, and Cilicia. Some have suggested that many of the churches in these areas were established by Paul but not detailed by Luke (cf. Ac 15:36 and Ac 15:41).

3. The term “brethren” (adelphoi) becomes a prominent word in this section. The term quite often represent believers in the NT (Ro 15:14; 1Co 1:26; Gal 1:11; Php 1:14; 2Pe 1:10). Judas and Silas were leading men among the “brethren” (Ac 15:22). The elders at the church of Jerusalem were of the “brethren” (Ac 15:23). Perhaps most significant was the fact that the Gentile churches were also called “brethren” (Ac 15:23b; 32), depicting full acceptance by the Jewish-Christian church.

B. The Problem of the Judaizers (Ac 15:24)

1. The occasion for writing was that the church at Jerusalem had been made aware that some of the Jewish brethren (“some of our number) had been attempting to proselytize the Gentile believers by mandating circumcision.

2. The Jerusalem church assured them that these Jewish brethren were acting independently of the Jerusalem church (“to whom we gave no instruction”).

3. This was no small issue among the Gentiles because they had been greatly “disturbed” (tarassō) which literally means to be shaken. Figuratively, it refers to acute mental agitation or thrown into confusion (cf. Mt 14:26; Jn 5:7). Jesus applied this word to His disciples when He told them He was leaving them to go to the Father (Jn 14:1, 27). Paul used the word twice to describe the effect of the false teachers in Galatia (Gal 1:7; 5:10).

4. In addition, they were “unsettled in their souls.” “Unsettled” (anaskeuazō) literally means “unpacked.” Their souls were in disarray and unsettled, creating inward stress. For the assurance of their salvation was at stake.

C. The Decision to Send Messengers (Ac 15:25)

1. They informed the church that they had come to a unanimous agreement (homothumadon “become of one mind”), which was no simple matter (cf. Ac 15:7a).

2. That decision led to the choosing of men to accompany “Barnabas and Paul.” Barnabas was known better to them than Paul, but both were affectionately referred to as “beloved” (agapātos).

D. Barnabas and Paul, Men who Risked Their Lives (Ac 15:26)

1. Both Barnabas and Paul were respectfully described as “men who have risked their lives for the name of our Lord Jesus Christ.”

2. The word for “risked” is paradidōmi and literally means “delivered over.” They delivered over the safety of their “lives” (psuchai). Ultimately, they delivered over their lives to God’s will. However, the cause for which they risked their lives was for the “name” (glory) of the Lord Jesus Christ and the preaching of the gospel (cf. Ac 14:19-20).

3. The word “our” shows that the Jesus Christ was both the Lord of the Jews and Gentiles.

E. A Verbal Report by Judas and Silas (Ac 15:27)

1. The purpose of Judas and Silas was to give an unbiased account of the decision from the Jerusalem Council.

2. In addition, in the first Century, a verbal account had as much credibility as a written account, if not more so.

F. Lay No Greater Burden (Ac 15:28)

1. The phrase, “it seemed good” is used for a third time but with reference to the Holy Spirit. It is their indication that they were guided, especially the apostles, by the Holy Spirit in their doctrinal decision (truth cf. Jn 16:13) and the practical application of it.

2. “No greater burden” implied that circumcision (or anything else) was not necessary for salvation and confirmed that salvation was by faith alone.

3. However, they did request that the Gentiles would take into account Jewish “essentials” (epanagkes - necessary or compulsory).

G. Abstain from Associations with Idols (Ac 15:29)

1. Those essentials were not a matter of salvation, but of a necessity for Jewish fellowship.

2. The list was the same as mentioned by James in his discourse (Ac 15:20). They were to abstain from offensive pagan practices and immorality, “things sacrificed to idols, blood, strangulation and fornication (especially temple prostitution).

3. In conclusion, keeping themselves from such things would not earn them salvation, but rather allow fellowship between Jews and Gentiles and keep them from immorality.

III. THE RESPONSE TO THE LETTER (Ac 15:30-32)

A. Letter Delivered to Antioch (Ac 15:30)

1. By the direction of the Council they went down (in elevation) to Antioch to deliver the letter.

2. There they gathered the congregation together.

B. The Believers were Greatly Encouraged (Ac 15:31)

1. When the Gentile church read the Council’s letter, they “rejoiced” (chairō) in its news.

2. The message was encouraging (paraklāsis) because they no longer needed to be disturbed or unsettled over this issue, they were assured in their salvation by faith alone, and they did not have to add Jewish works in order to be saved.

3. Their rejoicing also implies that they had no problem with the Jewish essentials in order to maintain fellowship with the Jewish brethren.

C. Judas and Silas Strengthen the Brethren (Ac 15:32)

1. Judas and Silas verbally confirmed the letter with a “lengthy” (polus - many words) message of their own.

2. Being prophets themselves, they spoke the truth from the Scriptures as well as related the discourses from the Jerusalem Council.

3. As a result, the Gentile church was encouraged and strengthened and this major issue in the church’s early history was resolved.

IV. OBSERVATIONS AND APPLICATIONS: Grace Though Faith Affirmed

A. Grace Though Faith Affirmed

1. Circumcision denied as necessary for salvation

2. Therefore, all other works are denied as necessary for salvation

3. Eph 2:8-9 was dogmatically affirmed at the Jerusalem Council.

4. What are the blessings of grace?

B. Rejoice in salvation

1. Blessing to know that Christ came and accomplished salvation

2. Blessing to know that salvation has come to the Gentiles. We are brethren.

3. Blessing to know that you received Christ

4. Blessing to know that your sins are forgiven and you will be with Christ in eternity

5. 1Jn 5:13;

C. Rest assured in your salvation

1. Grace brings assurance, Legalism brings bondage and fear

2. Understand what the Bible states as salvation 1Co 15:3-4

3. Know that you have trusted in Christ (promises)

4. Know that you are secure (Jn 10:25-29)

Grace Bible Church · 4000 E. Collins Rd · PO Box #3762 · Gillette, WY · (307) 686-1516