THEOSISTheophylact of Bulgaria
From this passage also one may conclude that the Apostles possessed a certain special dignity by which they stood above the presbyters. Otherwise Luke would have designated them all by one name common with the presbyters.
Acts 15:6Meaning & Commentary from the Church Fathers
And the apostles and ancients assembled to consider of this matter.
συνηχθησαν δε οι αποστολοι και οι πρεσβυτεροι ιδειν περι του λογου τουτου
The Church Fathers on this verse
7 Church Fathers comment on this verse
- Theophylact of Bulgaria
- Alexander Gorsky
- Bogolepow D.P.
- Innocentius of Kherson
- Lopuchin A.P.
- Michail (Lusin)
- Nikanor (Kamenski)
Alexander Gorsky
This intransigence led to further disputes. It became necessary for the whole Church to examine the matter. Its chosen members were assembled. In this gathering there was much debate on both sides. Πάν τό πλήϑος, Acts 15:12, and σύν όλη τή έκκλησία, v. 22. Yet because of its great number, the whole Church could scarcely have been assembled.
Bogolepow D.P.
At the general Church assembly that then opened, agreement was not reached for a long time. Unreasonable zealots of the law of Moses disputed much with the defenders of Christian freedom from the legal yoke.
At last the chief Apostle Peter rose and offered his judgment on the matter. First he reminded those assembled of the event known to them all: the conversion of the Gentiles to Christ in Caesarea, in the house of Cornelius.
At the same time, he disclosed to them the inward meaning of this event. He showed that in this whole event, which began the conversion of the Gentiles, it was not he, Peter, who acted, but God Himself.
God Himself chose him, Peter, from among the other apostles, so that he would be the first to bring the word of the Gospel to the Gentiles.
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God, the Knower of hearts, then bore witness that He deemed them worthy of His saving grace, granting them the Holy Spirit as He had granted Him to Christians from the circumcision.
Consequently, God Himself made no distinction between the circumcised and the uncircumcised. By faith He directly purified the hearts of the latter, without first purifying their bodies by circumcision.
After this the apostle applies the matter to the question that had been raised. Addressing the unreasonable zealots of the law of Moses, he says the following.
Why then do you now, after such clear divine indications and testimonies, and after the will of God concerning the Gentiles has been so clearly expressed, tempt God?
Why do you still question Him, and demand from Him new signs and wonders in order to know His will?
Why do you wish to place upon the necks of the disciples a yoke which neither our fathers nor we were able to bear?
It is not the legal yoke that saves us. Rather, we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they are (cf. Rom. 3:9-26; Gal. 2:15-16; 3:10-14).
Innocentius of Kherson
They awaited the opinion of the presidents of the council, the Apostles.
Lopuchin A.P.
Then, for the resolution of this important matter, the Apostles turned to the method which later became the usual way of deciding questions that arose in the Church. They convened a council composed of the Apostles present in Jerusalem, the leaders of the Church, and the people.
Michail (Lusin)
The apostles and presbyters gathered to consider this matter. They gathered in a special appointed assembly precisely to resolve it.
The writer of Acts mentions only the apostles and presbyters, as the leaders and representatives of the Church. Yet the subsequent narrative clearly shows that the simple members of the community, and probably the whole Church, were present at this assembly.
They were there not merely as hearers, but as participants in the examination, consultation, and decision of the matter (vv. 12, 22, 23).
The question was so important that a special assembly of the whole Church of Jerusalem was required to decide it. In essence the question was this: law or Gospel? Moses or Christ? Grace or works of the law?
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Evangelical freedom or the legal yoke? The law of Moses was given as a tutor unto Christ. After the coming of Christ it was no longer needed, for it was replaced by the law of Christ (Gal. 3:24-25).
To regard this law as obligatory in Christianity means to reject the sufficiency and justifying power of the law of Christ.
If this view of the Judaizers had prevailed, and had not been overcome and rejected by the apostles together with the whole Church, Christianity would have been in danger of turning back into Judaism.
This is why the great Apostle Paul fought this error of the Judaizers to the end of his life, until he had conquered it completely.
The Apostolic Council laid the beginning of this victory of truth over error, and of evangelical freedom over the yoke of the old law.
Nikanor (Kamenski)
The Apostolic Council in Jerusalem consisted of the apostles and presbyters. Probably the presence of the other believers was not forbidden, especially of those who held the opinion about observing the law of Moses for which the Council had assembled to judge.
The conciliar deliberations were long. Because so much was said, the writer of Acts could not reproduce everything. Nor did he consider it useful to record all the arguments, especially the heretical ones.
Then the holy Apostle Peter stood up, gave the customary sign for attention, and delivered a rather extensive speech. He said that God had appointed him first to call the Gentiles.
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God sent them the Holy Spirit and thereby showed that there is no difference between Jews and Gentiles. Therefore imposing observance of the law of Moses on the Gentiles would be as unbearable a burden for them as it had been for the Jews.
We are saved, having purified our hearts by faith, through the grace of our Lord Jesus Christ (vv. 9 and 11). After this Paul and Barnabas told of the wonders God had worked through them among the Gentiles (v. 12).
Then James spoke (vv. 13-21). All agreed with his proposal and decided to send a letter to Antioch, and this was done.
According to St. John Chrysostom, by the words men and brethren Peter enters into communion with the Jews. In the words you know he sees that those were present who had previously accused him over Cornelius.
Also present were those who had entered with him into Cornelius's house; see Acts 11:12. Therefore he brings them forward as witnesses.
He also shows that these accusers were now again putting forward their teaching, having broadened it and placed it in all the force of influence possible to them.
Blessed Theophylact sees in this the gift of a special grace to Peter for resolving the question raised. By the words from my mouth, Peter shows that God spoke through him, and that there was nothing human here.
The phrase He chose me from among us means in Palestine, or in your presence.
Cross references
Passages read together with this verse.
- Prov 15:22Designs are brought to nothing where there is no counsel: but where there are many counsellors, they are established.
- Heb 13:17Obey your prelates and be subject to them. For they watch as being to render an account of your souls: that they may do this with joy and not with grief. For this is not expedient for you.
- Acts 15:25It hath seemed good to us, being assembled together, to choose out men and to send them unto you, with our well beloved Barnabas and Paul:
- Heb 13:7Remember your prelates who have spoken the word of God to you: whose faith follow, considering the end of their conversation,
- Acts 21:18And the day following, Paul went in with us unto James: and all the ancients were assembled.
- Acts 6:2Then the twelve, calling together the multitude of the disciples, said: It is not reason that we should leave the word of God and serve tables.
- Acts 15:4And when they were come to Jerusalem, they were received by the church and by the apostles and ancients, declaring how great things God had done with them.
- Matt 18:20For where there are two or three gathered together in my name, there am I in the midst of them.
The original text
Greek text, 12 words with lemma, transliteration and Strong’s number. Tap to expand.
- ΣυνήχθησάνsynēchthēsanI gather togetherG4863 · συνάγω
- τεteandG5037 · τε
- οἱhoitheG3588 · ὁ
- ἀπόστολοιapostoloian apostleG652 · ἀπόστολος
- καὶkaiandG2532 · καί
- οἱhoitheG3588 · ὁ
- πρεσβύτεροιpresbyteroielderG4245 · πρεσβύτερος
- ἰδεῖνideinI knowG1492 · εἴδω
- περὶperiaboutG4012 · περί
- τοῦtoutheG3588 · ὁ
- λόγουlogoua wordG3056 · λόγος
- τούτουtoutouthisG3778 · οὗτος