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The resolutions of the assembly:
v. 22. Then pleased it the apostles and elders, with the whole Church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas, surnamed Barsabas, and Silas, chief men among the brethren;
v. 23. 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.
v. 24. Forasmuch as we have heard that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the Law, to whom we gave no such commandment,
v. 25. it seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
v. 26. men that have hazarded their lives for the name of our Lord Jesus Christ.
v. 27. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
v. 28. For it seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things:
v. 29. that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, ye shall do well. Fare ye well.
The speech of James ended the discussion. The opposition could not hold out against this clear presentation. The manner employed by this assembly serves as an example to this day. If there are differences of opinion in a congregation or in a church-body, especially such as concern some Christian doctrine, it is a matter for the Christians to discuss and settle in meetings, in congregational or synodical assemblies. And the Word of God decides all questions. When a point of doctrine has been plainly set forth from Scriptures, then all good Christians will gladly consent to the truth and repudiate error. The matter being settled so far as Jerusalem was concerned, the apostles and elders, together with the entire congregation, decided to choose men out of their own midst and to send them to Antioch with Paul and Barnabas: The election resulted in the choice of two men that were prominent among the brethren, namely, Judas Barsabas and Silas (the latter being identical either with the Silvanus of 2 Corinthians l, 19 or with Tertius, Rom_16:1-27 :. These representatives, or delegates, of the congregation were furnished with proper credentials, or letters of identification, addressed not only to the congregation at Antioch, but also to those throughout Syria and Cilicia, the provinces where the controversy was probably known by this time. The apostles and elders and brethren disclaimed, first of all, any and all responsibility for the words of those men that, claiming to come from the congregation at Jerusalem, had disquieted and unsettled the brethren with their teaching and disturbed their souls by the unauthorized statements concerning the necessity of circumcision and the need of keeping the Law. These false teachers had acted without authority and commandment of the mother congregation, altogether in an arbitrary fashion. Therefore the assembly at Jerusalem, represented by the senders of the letter, having come to one opinion and being now of the same mind, had decided to elect men and to send them to Antioch with their own delegates, Paul and Barnabas. The two latter men are distinguished highly and praised as men that have offered up their souls, risked their lives, for the name of the Lord Jesus Christ, in the persecutions which had come upon them these men had, to all intents and purposes: been martyrs, though the Lord had spared their lives. Such men are needed in the Church to this day, missionaries that are willing to offer themselves, all their gifts, abilities, and powers, to the service of the Lord. Judas and Silas were the delegates from Jerusalem in this matter, and they were well qualified to explain, without the suspicion of prejudice, whatever in the written document might appear obscure to anyone. And then the resolution is given. It had seemed the right and proper thing to the Holy Ghost and to the entire congregation, through whom the Holy Ghost had made known His will. The Holy Spirit, speaking though the Word, was really the Author of the decree, but the congregation, in voicing His pleasure, showed that they were altogether willing to accept the decision, although they themselves belonged to the Jewish race. No extra burden was to be placed upon the Gentile Christians; they were not to be made subject to the Law of Moses, but they should feel themselves obliged to yield to this necessary rule, to abstain from meat sacrificed to idols, from the eating of blood, from the flesh of strangled animals, and from fornication, from sexual vice in any form. The resolution was thus given practically as proposed by James. In accepting this charge, the Gentile Christians would in part be carrying out the will of the Lord as contained in the Moral Law and in part the demands of brotherly love. In any event, it would be well with them, because the peace and concord which would thereby be established in the various Christian communities would be to their own interest. The letter closed with the customary farewell greeting. Note: The so-called Council of Jerusalem was in no sense a general council, and offers no basis for hierarchical claims. "The so-called Council of Jerusalem in no way resembled the general councils of the Church either in its history, its constitution, or its object. It was not a convention of ordained delegates, but a meeting of the entire church of Jerusalem to receive a deputation from the church at Antioch. " The resolution of the meeting is most significant in its clear statement concerning evangelical freedom and the rejection of works. "This point mark well, for herein everything is included. The resolution is this: The Law of Moses should not be imposed upon the disciples from the Gentiles, but they should be taught to be saved by faith, without the Law of Moses. Here observe whether they place doctrines of men above the Word of God or elevate themselves above it; yea, be careful, for they do not set up anything but the true chief part of Christian doctrine, namely, faith and Christian liberty, and they watch with great earnestness, lest a greater burden be placed upon the disciples. But they should be permitted to stay in the faith, as Christ teaches and had confirmed from heaven through the Holy Spirit."