Then the apostles and presbyters, in agreement with the whole church, decided to choose representatives and to send them to Antioch with Paul and Barnabas. The ones chosen were Judas, who was called Barsabbas, and Silas, leaders among the brothers. 23 This is the letter delivered by them: “The apostles and the presbyters, your brothers, to the brothers in Antioch, Syria, and Cilicia of Gentile origin: greetings. 24 Since we have heard that some of our number [who went out] without any mandate from us have upset you with their teachings and disturbed your peace of mind, 25 we have with one accord decided to choose representatives and to send them to you along with our beloved Barnabas and Paul, 26 who have dedicated their lives to the name of our Lord Jesus Christ. 27 So we are sending Judas and Silas who will also convey this same message by word of mouth: 28 ‘It is the decision of the holy Spirit and of us not to place on you any burden beyond these necessities, 29 namely, to abstain from meat sacrificed to idols, from blood, from meats of strangled animals, and from unlawful marriage. If you keep free of these, you will be doing what is right. Farewell.’”
30 And so they were sent on their journey. Upon their arrival in Antioch they called the assembly together and delivered the letter. 31 When the people read it, they were delighted with the exhortation. 32 Judas and Silas, who were themselves prophets, exhorted and strengthened the brothers with many words. 33 After they had spent some time there, they were sent off with greetings of peace from the brothers to those who had commissioned them. [34] 3 5But Paul and Barnabas remained in Antioch, teaching and proclaiming with many others the word of the Lord.
After prayerfully discerning the question of whether Gentile converts must observe the Mosaic Law—particularly circumcision—the apostles and elders, guided by the Holy Spirit, reached a decisive and unifying conclusion. Acts 15:22-35 records the Church’s first formal communication of a doctrinal decision. This moment not only clarifies how the Gospel is to be lived among diverse communities but also demonstrates the early Church’s commitment to both truth and charity.
The council sends a letter to Antioch, Syria, and Cilicia—regions where confusion and debate had arisen. Paul and Barnabas are entrusted with this mission, accompanied by Judas, called Barsabbas, and Silas, both respected leaders among the brethren. Their presence ensured that the message was not just received as Paul’s opinion but as the unified teaching of the apostles, confirmed by the wider community (v. 22).
Judas Barsabbas was likely a prominent member of the Jerusalem church, possibly the same Joseph Barsabbas considered as a replacement for Judas Iscariot in Acts 1:23. Silas—a Roman citizen and future missionary companion of Paul (cf. Acts 16:37; 17:4)—would become instrumental in the Church’s mission to the Gentiles. Both are described as prophets (v. 32), meaning they were endowed with charisms of exhortation and insight. In the early Church, prophets were not mere foretellers of the future; they were Spirit-led voices who strengthened, encouraged, and consoled the community (cf. 1 Cor 14:3). Their role was especially vital in times of transition, theological uncertainty, or persecution.
The letter itself (vv. 23–29) is a model of apostolic pastoral care. It begins with empathy and fraternity: “We have heard that some of our number… have upset you with their teachings…” (v. 24). But it then declares with confidence: “It is the decision of the Holy Spirit and of us…” (v. 28). This language reveals the Church’s awareness that its authority is not self-derived but Spirit-guided. When the apostles speak together in fidelity to Christ, their voice becomes the instrument of divine instruction (cf. John 16:13).
The letter imposes no unnecessary burden, but it does ask Gentile believers to abstain from four specific practices (v. 29). First, they are to refrain from food sacrificed to idols, a practice closely tied to pagan worship, which could cause scandal and compromise the distinctiveness of Christian witness (cf. 1 Cor 10:19-21). Second, they are to avoid consuming blood and the meat of strangled animals. This respects the Levitical laws that emphasized the sacredness of blood as the sign of life, a principle rooted in God’s covenant with Israel (Lev 17:11). Finally, they are to abstain from unlawful marriage, likely referring to relationships that violated Jewish moral expectations or natural law—that is, the law written on the human heart and knowable through reason (cf. Rom 2:14–15)—such as incest or other unions condemned in the Holiness Code (cf. Lev 18:6–23). These instructions were not requirements for salvation but practical disciplines meant to preserve communion between Jewish and Gentile believers, avoid scandal, and honor God’s moral law. The reference to Leviticus 17–18 is important: those chapters, which governed both Israelites and resident aliens, provided a moral framework now reaffirmed.
The response in Antioch is one of joy and peace (v. 31). Far from being burdensome, the letter brought consolation, because truth brings clarity, and clarity brings freedom (cf. John 8:32). Judas and Silas, through their prophetic encouragement, confirmed that the decision was not only correct but life-giving—that is, it brought spiritual peace, unity, and renewed faith to the community because it reflected the truth guided by the Holy Spirit. This episode reveals how the Spirit continues to work in and through the Church—guiding, correcting, uniting.
Almighty God, You are a God not of confusion but of peace. Through the apostles, You spoke truth to Your people and brought harmony to Your Church. Help us to listen to Your Spirit and to live in unity with Your will. This we pray through Jesus Christ our Lord. Amen!
O Lord, guard and guide all who set their feet on the road of faith
Sources
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Faculty of the University of Navarre. The Navarre Bible: The Pentateuch. Four Courts Press, 2017
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
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