It seemed good
The phrase "It seemed good" reflects a decision-making process that is both spiritual and communal. The Greek word "ἔδοξεν" (edoxen) implies a thoughtful consideration and consensus. This indicates that the early church leaders were not acting on impulse but were guided by a sense of divine approval. In a conservative Christian perspective, this highlights the importance of seeking God's will in decision-making, emphasizing prayer and discernment as vital components of church leadership.

to the Holy Spirit
The mention of "the Holy Spirit" underscores the divine guidance in the early church's decisions. The Holy Spirit, or "Πνεῦμα Ἅγιον" (Pneuma Hagion) in Greek, is the third person of the Trinity, actively involved in guiding and empowering believers. This phrase affirms the belief that the Holy Spirit is not a passive presence but an active participant in the life of the church, providing wisdom and direction. It serves as a reminder of the necessity of spiritual sensitivity and reliance on the Spirit's leading in all aspects of Christian life.

and to us
The inclusion of "and to us" signifies the collaborative nature of the decision-making process. The apostles and elders, representing the early church, were involved in discerning God's will. This phrase highlights the balance between divine guidance and human responsibility. It suggests that while the Holy Spirit leads, human agents are also called to participate actively in the discernment process. This reflects a conservative Christian view that values both divine sovereignty and human agency in the governance of the church.

not to burden you
The phrase "not to burden you" reveals the pastoral concern of the early church leaders. The Greek word "βάρος" (baros) means a heavy load or weight. The leaders were sensitive to the potential for unnecessary legalistic demands to weigh down the Gentile believers. This reflects a commitment to the gospel's liberating power, emphasizing grace over legalism. In a conservative Christian context, it underscores the importance of ensuring that church practices and teachings do not become a hindrance to faith but rather support and nurture spiritual growth.

with anything beyond
The phrase "with anything beyond" indicates a deliberate limitation on the requirements imposed on Gentile believers. The Greek "πλὴν τούτων" (plēn toutōn) suggests a focus on essentials rather than an exhaustive list of rules. This reflects the early church's understanding of the core tenets of faith and the desire to avoid unnecessary obstacles to inclusion in the Christian community. It serves as a reminder of the need to prioritize the essentials of the faith while allowing for diversity in non-essential matters.

these essential requirements
The term "essential requirements" refers to the specific guidelines given to the Gentile believers, which were minimal and focused on maintaining unity and holiness. The Greek "ἐπάναγκες" (epanankes) implies necessity or compulsion. These requirements were not arbitrary but were deemed necessary for the well-being of the community and the integrity of the faith. From a conservative Christian perspective, this highlights the importance of adhering to core doctrinal truths and moral standards while exercising wisdom and grace in their application.

(28) It seemed good to the Holy Ghost, and to us . . .--The measure was, the Apostles were persuaded, one of wisdom and charity, and they could not ascribe those gifts to any other source than the Spirit who gives a right judgment in all things. The words have since become almost a formula for the decrees of councils and synods, often used most recklessly when those decrees bore most clearly the marks of human policy and passion. Here we may well admit that the claim was founded on a real inspiration, remembering, however, as we do so, that an inspired commandment does not necessarily involve a permanent obligation. (See Note on next verse.)

To lay upon you no greater burden than these necessary things.--The words throw light upon the message addressed to the Church of Thyatira, "I will put upon you no other burden" (Revelation 2:24). Looking to the prominence in the Epistles to the Seven Churches of the two points of fornication and eating things sacrificed to idols, there can scarcely be the shadow of a doubt that we have in those words a distinct reference to the decree of the Council of Jerusalem. The letter does not say why these things were necessary, and the term was probably chosen as covering alike the views of those who held, like the Pharisee Christians, that they were binding on the Church for ever, and those who, like St. Paul, held that they were necessary only for the time, and as a measure of wise expediency.

Verse 28. - It seemed good, etc. The formula is remarkable. It implies the consciousness on the part of the council that they had "the mind of the Spirit;" but how this mind of the Spirit was communicated we are not expressly told. There may have been some "revelation," similar to that recorded in Acts 13:2; Acts 10:19; Galatians 2:1, etc. It is, however, generally understood as resting upon Christ's promise to be with his Church always. Hefele ('Hist. of Christian Councils,' pp. 1,2, English translation) quotes Cyprian as writing to Pope Cornelius in the name of the Council of A.D. : "Placuit nobis, Sancto Spiritu suggerente;" and the Synod of Aries as saying, "Placuit, praesenti Spiritu Sancto." And this is the general language of the synods. Constantine claimed for the decrees of the three hundred bishops at Nicaea the same authority as if they had been "solius Filii Dei sententia." But, as Bishop Wordsworth on Acts 15:28 wisely says, "It cannot be held that councils of the Church now are entitled to adopt the words of the text in the framing of canons."

Parallel Commentaries ...


It seemed good
Ἔδοξεν (Edoxen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 1380: A prolonged form of a primary verb, doko dok'-o of the same meaning; to think; by implication, to seem.

to the
τῷ (tō)
Article - Dative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Holy
Ἁγίῳ (Hagiō)
Adjective - Dative Neuter Singular
Strong's 40: Set apart by (or for) God, holy, sacred. From hagos; sacred.

Spirit
Πνεύματι (Pneumati)
Noun - Dative Neuter Singular
Strong's 4151: Wind, breath, spirit.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

to us
ἡμῖν (hēmin)
Personal / Possessive Pronoun - Dative 1st Person Plural
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

not
μηδὲν (mēden)
Adjective - Accusative Neuter Singular
Strong's 3367: No one, none, nothing.

to burden
βάρος (baros)
Noun - Accusative Neuter Singular
Strong's 922: Probably from the same as basis; weight; in the New Testament only, figuratively, a load, abundance, authority.

you
ὑμῖν (hymin)
Personal / Possessive Pronoun - Dative 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

[with anything] beyond
πλέον (pleon)
Adjective - Accusative Neuter Singular - Comparative
Strong's 4119: Or neuter pleion, or pleon comparative of polus; more in quantity, number, or quality; also the major portion.

these
τούτων (toutōn)
Demonstrative Pronoun - Genitive Neuter Plural
Strong's 3778: This; he, she, it.

essential requirements:
ἐπάναγκες (epanankes)
Adverb
Strong's 1876: Necessarily; as subst: necessary things. Neuter of a presumed compound of epi and anagke; on necessity, i.e. Necessarily.


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NT Apostles: Acts 15:28 For it seemed good to the Holy (Acts of the Apostles Ac)