Acts 15:23 kjv
And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia.
Acts 15:23 nkjv
They wrote this letter by them: The apostles, the elders, and the brethren, To the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings.
Acts 15:23 niv
With them they sent the following letter: The apostles and elders, your brothers, To the Gentile believers in Antioch, Syria and Cilicia: Greetings.
Acts 15:23 esv
with the following letter: "The brothers, both the apostles and the elders, to the brothers who are of the Gentiles in Antioch and Syria and Cilicia, greetings.
Acts 15:23 nlt
This is the letter they took with them: "This letter is from the apostles and elders, your brothers in Jerusalem. It is written to the Gentile believers in Antioch, Syria, and Cilicia. Greetings!
Acts 15 23 Cross References
| Verse | Text | Reference |
|---|---|---|
| Authority & Council Decisions | ||
| Acts 15:2 | "When therefore Paul and Barnabas had no small dissension... they determined... should go up to Jerusalem unto the apostles and elders..." | Reason for council and going to Jerusalem. |
| Acts 15:6 | "And the apostles and elders came together for to consider of this matter." | The formal assembly of church leaders. |
| Acts 15:22 | "Then pleased it the apostles and elders, with the whole church, to send chosen men..." | Decision to send messengers and a letter. |
| Acts 16:4 | "And as they went through the cities, they delivered them the decrees for to keep..." | Delivery of the council's rulings. |
| Acts 6:2 | "Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables." | Apostles' role in decision-making and priorities. |
| 1 Tim 3:1 | "This is a true saying, If a man desire the office of a bishop, he desireth a good work." | The authority and qualifications of church leaders. |
| Tit 1:5 | "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city..." | The role of elders in local church governance. |
| Unity & Brotherhood | ||
| Eph 4:3 | "Endeavouring to keep the unity of the Spirit in the bond of peace." | Striving for church unity. |
| 1 Cor 1:10 | "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing..." | Appeal for unity in belief and speech. |
| Phil 2:2 | "Fulfil ye my joy, that ye be likeminded, having the same love, being of one accord, of one mind." | Importance of unity among believers. |
| Rom 12:5 | "So we, being many, are one body in Christ, and every one members one of another." | Believers' unity as parts of one body. |
| Gal 3:28 | "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." | Unity transcends cultural and social barriers. |
| Gentile Inclusion & Grace | ||
| Acts 10:45 | "And they of the circumcision which believed were astonished... because that on the Gentiles also was poured out the gift of the Holy Ghost." | God's acceptance of Gentiles by His Spirit. |
| Acts 11:18 | "When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life." | Recognition of Gentile salvation without the Law. |
| Gal 2:7 | "But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;" | Acknowledgment of Paul's mission to Gentiles. |
| Eph 2:13 | "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ." | Gentiles brought into God's covenant. |
| Acts 15:1 | "And certain men... taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." | The heresy that prompted the council. |
| Acts 15:19 | "Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:" | James' verdict against burdening Gentiles. |
| Communication & Messengers | ||
| Acts 15:27 | "We have sent therefore Judas and Silas, who shall also tell you the same things by mouth." | Messengers to verbally confirm the letter's content. |
| 2 Cor 10:11 | "Let such an one think this, that, such as we are in word by letters when we are absent, such will we be also in deed when we are present." | Authority carried by written correspondence. |
| Col 4:16 | "And when this epistle is read among you, cause that it be read also in the church of the Laodiceans..." | Circulation of apostolic letters among churches. |
| Phil 2:25 | "Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier..." | Another example of a trusted messenger. |
| Geographical Context | ||
| Acts 13:1 | "Now there were in the church that was at Antioch certain prophets and teachers..." | Antioch as a significant early Christian center. |
| Gal 1:21 | "Afterwards I came into the regions of Syria and Cilicia;" | Paul's previous work and familiarity with these regions. |
| Acts 14:26 | "And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled." | Antioch as the base of operations. |
Acts 15 verses
Acts 15 23 Meaning
This verse describes the formal commencement of communicating the decision reached at the Jerusalem Council. It states that the apostles and elders, identified as brethren, wrote an official letter through appointed messengers, Judas (Barsabbas) and Silas. This letter was addressed to their fellow brethren who were Gentiles residing in the regions of Antioch, Syria, and Cilicia, initiating the correspondence with a standard greeting, thereby setting in motion the resolution to the theological dispute regarding Gentile conversion.
Acts 15 23 Context
Acts chapter 15 records the crucial Jerusalem Council, convened to resolve a profound theological and practical dispute within the early Christian church. False teachers from Judea had been asserting that Gentile converts must be circumcised and observe the Mosaic Law to be saved (Acts 15:1, 5). This caused significant "dissension and debate" in Antioch (Acts 15:2). The church there, including Paul and Barnabas, sent representatives to Jerusalem for an authoritative ruling from the apostles and elders. After extensive debate, Peter recounted God's calling of Gentiles (Acts 15:7-11), Barnabas and Paul shared their experiences among Gentiles (Acts 15:12), and James, the leader of the Jerusalem church, provided a definitive summary and judgment, concluding that Gentiles should not be burdened with the Mosaic Law beyond abstaining from certain practices to facilitate fellowship (Acts 15:13-21). Verse 22 describes the consensus to send specific men, Judas (Barsabbas) and Silas, along with Paul and Barnabas, back to Antioch with a formal letter to communicate this decision. Verse 23 is the immediate initiation of writing and dispatching this vital communication, confirming the council's authoritative resolution and its specific audience.
Acts 15 23 Word analysis
- and they wrote (καὶ ἔγραψαν - kai egraphsan): This signifies a deliberate, collective action of composing an official document. The use of "wrote" (ἔγραψαν) rather than merely "dictated" emphasizes the written decree's finality and formal nature. This was an authoritative act from the church's central leadership.
- letters (ἐπιστολὰς - epistolas): This plural term denotes a formal, public communication, akin to an official decree or edict, not merely personal correspondence. The very use of "epistolas" highlights the gravity and universal applicability of the message for the Gentile churches.
- by them (δι' αὐτῶν - di' autōn): This indicates that Judas (Barsabbas) and Silas were the bearers or couriers of these letters. Their role was critical for authenticating the message and providing oral clarification (Acts 15:27). As chosen men, they lent credibility and weight to the message.
- after this manner (τὸ τάδε - to tade): This phrase acts as an introduction, meaning "which follows" or "to this effect," signaling that the text of the letter itself is about to be presented in the subsequent verses (Acts 15:24-29). It points to the direct quotation of the official document.
- The apostles and the elders, brethren: This phrase clearly identifies the senders of the letter, establishing their collective authority within the early Christian community. "Apostles" held foundational authority from Christ, while "elders" were respected leaders. "Brethren" underscores a spirit of fellowship and shared faith among the senders themselves and towards the wider Christian body.
- unto the brethren: This reaffirms the letter's recipients as fellow believers, emphasizing their shared spiritual family connection despite differences in background (Jewish vs. Gentile). It maintains a tone of unity and mutual respect.
- which are of the Gentiles: This specifically defines the target audience, clarifying that the letter directly addresses the concerns and situation of non-Jewish converts. This was crucial, as the entire controversy revolved around their status.
- in Antioch and Syria and Cilicia: These geographical regions were explicitly named as the primary recipients because these were the areas where the troubling false teaching had originated and spread (Acts 15:1). Antioch was the starting point of Paul's missions and the center of much Gentile outreach. Syria and Cilicia were nearby provinces with significant Gentile populations.
- greeting (χαίρειν - chairein): A standard, formal Hellenistic epistolary opening, commonly translated as "greeting" or "rejoice." It establishes a polite, well-wishing tone, customary in official communications of the era.
- "The apostles and the elders, brethren, unto the brethren which are of the Gentiles": This combination highlights a crucial aspect of early church governance: authoritative decisions made by established leaders were addressed to specific segments of the universal brotherhood of believers, bridging the gap between Jewish leadership and Gentile congregations in a spirit of shared faith.
Acts 15 23 Bonus section
The strategic choice of Judas Barsabbas and Silas as the bearers of the letter (mentioned in Acts 15:22 and confirmed in this verse) was critical. These men were described as "chief men among the brethren" and were also "prophets" (Acts 15:32). Their personal integrity and spiritual giftedness would have added immense credibility and authority to the written decree, serving to reassure the Gentile churches and disarm any lingering skepticism about the message's authenticity or interpretation. This dual approach of a written official document accompanied by credible oral messengers established a strong precedent for clear, validated communication in the early church, emphasizing both the text and its authentic interpretation by trusted individuals.
Acts 15 23 Commentary
Acts 15:23 is not merely an introductory phrase but a vital link in the narrative of the Jerusalem Council. It marks the formal process of disseminating a decision that would define the identity of the early church and solidify Gentile inclusion. The carefully chosen language reveals the deliberate steps taken to ensure the council's decree was received as authoritative, legitimate, and pastoral. The authorship ("apostles and elders") speaks to the unified spiritual and administrative leadership. The medium ("letters") provided a tangible, universally applicable record, carried by trusted messengers ("Judas and Silas") who could offer personal testimony and clarification. The targeted recipients ("Gentiles in Antioch, Syria, and Cilicia") underline the immediate and practical purpose: to resolve conflict in regions specifically affected by the Judaizers. This verse encapsulates the church's commitment to unity, truth, and effective communication, providing a foundational example for addressing theological disputes through conciliar action and pastoral care.