Act 15:23-29 | RWP | e4.org | And they wrote ( γραψαντες ). First aorist active participle of γραφω and the nominative as if a principal verb επεμψαν had been used instead of πεμψα , the first aorist active infinitive (anacoluthon). This committee of four (Judas, Silas, Barnabas, Paul) carried the letter which embodied the decision of the Conference. This letter is the writing out of the judgment of James and apparently written by him as the President. The apostles and the elders, brethren ( ο αποστολο κα ο πρεσβυτεροι, αδελφο ). So the oldest and best MSS. without κα (and) before "brethren." This punctuation is probably correct and not "elder brethren." The inquiry had been sent to the apostles and elders (verse ) though the whole church joined in the welcome (verse ) and in the decision (verse ). The apostles and elders send the epistle, but call themselves "brothers to brothers," Fratres Fratibus Salutem . "The brothers" ( τοις αδελφοις ) addressed (dative case) are of the Gentiles ( εξ εθνων ) and those in Antioch, Syria, and Cilicia, because they were immediately involved. But the decision of this Conference was meant for Gentile Christians everywhere ( ). Greeting ( Χαιρειν ). The customary formula in the beginning of letters, the absolute infinitive (usually χαιρειν ) with the nominative absolute also as in ; and innumerable papyri (Robertson, Grammar , pp. 1902f.).

‏ Acts 15:23-29

And they wrote ( γραψαντες ). First aorist active participle of γραφω and the nominative as if a principal verb επεμψαν had been used instead of πεμψα, the first aorist active infinitive (anacoluthon). This committee of four (Judas, Silas, Barnabas, Paul) carried the letter which embodied the decision of the Conference. This letter is the writing out of the judgment of James and apparently written by him as the President.

The apostles and the elders, brethren ( ο αποστολο κα ο πρεσβυτεροι, αδελφο ). So the oldest and best MSS. without κα (and) before "brethren." This punctuation is probably correct and not "elder brethren." The inquiry had been sent to the apostles and elders (verse 2) though the whole church joined in the welcome (verse 4) and in the decision (verse 22). The apostles and elders send the epistle, but call themselves "brothers to brothers," Fratres Fratibus Salutem. "The brothers" ( τοις αδελφοις ) addressed (dative case) are of the Gentiles ( εξ εθνων ) and those in Antioch, Syria, and Cilicia, because they were immediately involved. But the decision of this Conference was meant for Gentile Christians everywhere (16:4).

Greeting ( Χαιρειν ). The customary formula in the beginning of letters, the absolute infinitive (usually χαιρειν ) with the nominative absolute also as in Jas 1:1; Ac 23:26 and innumerable papyri (Robertson, Grammar, pp. 1902f.).

Certain which went from us ( τινες εξ ÂημÂων, Aleph B omit εξελθοντες ). A direct blow at the Judaizers, put in delicate language (we heard Âηκουσαμεν ) as if only at Antioch (15:1), and not also in Jerusalem in open meeting (15:5).

Have troubled you with words ( εταραξαν υμας λογοις ). What a picture of turmoil in the church in Antioch, words, words, words. Aorist tense of the common verb ταρασσω, to agitate, to make the heart palpitate (Joh 14:1, 27) and instrumental case of λογοις.

Subverting your souls ( ανασκευαζοντες τας ψυχας υμων ). Present active participle of ανασκευαζω, old verb ( ανα and σκευος, baggage) to pack up baggage, to plunder, to ravage. Powerful picture of the havoc wrought by the Judaizers among the simple-minded Greek Christians in Antioch.

To whom we gave no commandment ( οις ου διεστειλαμεθα ). First aorist middle indicative of διαστελλω, old verb to draw asunder, to distinguish, to set forth distinctly, to command. This is a flat disclaimer of the whole conduct of the Judaizers in Antioch and in Jerusalem, a complete repudiation of their effort to impose the Mosaic ceremonial law upon the Gentile Christians.

It seemed good unto us ( εδοξεν ημιν ). See statement by Luke in verse 22, and now this definite decision is in the epistle itself. It is repeated in verse 28.

Having come to one accord ( γενομενοις ομοθυμαδον ). On this adverb, common in Acts, see on 1:14. But γενομενοις clearly means that the final unity was the result of the Conference (private and public talks). The Judaizers are here brushed to one side as the defeated disturbers that they really were who had lacked the courage to vote against the majority.

To choose out men and send them ( εκλεξαμενοις ανδρας πεμψα A B L, though Aleph C D read εκλεξαμενους as in verse 22). Precisely the same idiom as in verse 22, "having chosen out to send."

With our beloved Barnabas and Paul ( συν τοις αγαπητοις ημων Βαρναβα κα Παυλω ). The verbal adjective αγαπητοις (common in the N.T.) definitely sets the seal of warm approval on Barnabas and Paul. Paul (Ga 2:9) confirms this by his statement concerning the right hand of fellowship given.

Have hazarded their lives ( παραδεδωκοσ τας ψυχας αυτων ). Perfect active participle dative plural of παραδιδωμ, old word, to hand over to another, and with ψυχας, to hand over to another their lives. The sufferings of Paul and Barnabas in Pisidia and Lycaonia were plainly well-known just as the story of Judson in Burmah is today. On the use of "name" here see on 3:6.

Who themselves also shall tell you the same things by word of mouth ( κα αυτους δια λογου απαγγελλοντας τα αυτα ). Literally, "they themselves also by speech announcing the same things." The present participle, as here, sometimes is used like the future to express purpose as in 3:26 ευλογουντα after απεστειλεν and so here απαγγελλοντας after απεσταλκαμεν (Robertson, Grammar, p. 1128). Judas and Silas are specifically endorsed (perfect active indicative of αποστελλω ) as bearers of the epistle who will also verbally confirm the contents of the letter.

To the Holy Spirit and to us ( τω πνευματ τω αγιω κα ημιν ). Dative case after εδοξεν (third example, verses 22, 25, 28). Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (verse 8). Jesus had promised that the Holy Spirit would guide them into all truth (Joh 16:13). Even so the church deliberated carefully before deciding. What a blessing it would be if this were always true! But even so the Judaizers are only silenced for the present, not convinced and only waiting for a better day to start over again.

No greater burden ( μηδεν πλεον βαρος ). The restrictions named did constitute some burden (cf. Mt 20:12), for the old word βαρος means weight or heaviness. Morality itself is a restraint upon one's impulses as is all law a prohibition against license.

Than these necessary things ( πλην τουτων των επαναγκες ). This old adverb (from επ and αναγκη ) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see on verses 20, 21. In comparison with the freedom won this "burden" is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if "things strangled" be included. This "necessity" was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (15:16).

It shall be well with you ( ευ πραξετε ). Ye shall fare well. A classical idiom used here effectively. The peace and concord in the fellowship of Jews and Gentiles will justify any slight concession on the part of the Gentiles. This letter is not laid down as a law, but it is the judgment of the Jerusalem Christians for the guidance of the Gentiles (16:4) and it had a fine effect at once (15:30-35). Trouble did come later from the Judaizers who were really hostile to the agreement in Jerusalem, but that opposition in no way discredits the worth of the work of this Conference. No sane agreement will silence perpetual and professional disturbers like these Judaizers who will seek to unsettle Paul's work in Antioch, in Corinth, in Galatia, in Jerusalem, in Rome.

Fare ye well ( Ερρωσθε ). Valete. Perfect passive imperative of ρωννυμ, to make strong. Common at the close of letters. Be made strong, keep well, fare well. Here alone in the N.T. though some MSS. have it in 23:30.