Acts 15:33-35 · Bible study
Acts 15:33-35 Commentary: Dismissed in Peace
Greek · 10 what the commentators say
Meaning in one sentence
Examine the meaning of 'dismissed in peace' and the textual variant in Acts 15:33-35, along with Paul and Barnabas' continued teaching in Antioch.
Research Summary
- Meaning: The delegates from Jerusalem are sent back with blessing, while Paul and Barnabas continue teaching in Antioch alongside other workers, showing a season of peace and abundant ministry.
- Key words: 'in peace' (μετ' εἰρήνης), a Hebrew idiom of blessing; 'teaching' (διδάσκοντες) and 'preaching the good news' (εὐαγγελιζόμενοι), two distinct but complementary ministries.
- Main debate: Whether verse 34 originally stood in the text, and whether the destination is 'to the apostles' or 'to those who sent them.' The majority of ancient evidence excludes v.34 and prefers 'to those who sent them.'
- Theological theme: The unity of the church expressed through peaceful sending and sustained teaching, showing that doctrinal resolution leads to growth, not mere closure.
- Best use: As a model for church partnership, commissioning of workers, and the priority of ongoing instruction after a crisis is resolved.
Translation Comparison
KJV King James Version 1769
33And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.
34Notwithstanding it pleased Silas to abide there still.
35Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
YLT Young's Literal Translation 1898
33and having passed some time, they were let go with peace from the brethren unto the apostles;
34and it seemed good to Silas to remain there still.
35And Paul and Barnabas continued in Antioch, teaching and proclaiming good news--with many others also--the word of the Lord;
Douay-Rheims Douay-Rheims Bible 1899
33And after they had spent some time there, they were let go with peace by the brethren unto them that had sent them.
34But it seemed good unto Silas to remain there: and Judas alone departed to Jerusalem.
35And Paul and Barnabas continued at Antioch, teaching and preaching, with many others, the word of the Lord.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 15:33
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that 'dismissed in peace' (Acts 15:33) is a Hebrew idiom carrying the weight of a blessing and prayer for well-being as the delegates departed, not a cold dismissal. The Cambridge Bible notes it 'does not signify “they were allowed to go quietly away,” but “with a blessing or prayer for peace, as a parting word.”' Barnes links the phrase to the affectionate regard of the church, echoed in 1 Corinthians 16:11 and 2 John 1:10. Most commentators also note the textual difficulty of verse 34, which is absent from many early manuscripts and likely a later explanatory note. The consensus: whether the reading is 'to the apostles' or 'to those who had sent them,' the sense remains that Judas and Silas returned to Jerusalem after strengthening the Antioch believers. Luke then highlights that Paul and Barnabas remained, teaching and preaching the word of the Lord alongside many others (v.35), demonstrating that the church's ministry continued with unity and abundance.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The core narrative is undisputed: the Jerusalem delegates were sent off with blessing, and Paul and Barnabas remained in Antioch teaching the word of the Lord together with other workers.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'dismissed in peace' | All major commentators recognize it as a Hebrew idiom conveying blessing and prayer for well-being, not a cold dismissal. | Not significantly debated; the only nuance is whether the emphasis lies on the church's affectionate farewell (Barnes) or the formal blessing (Cambridge). |
| Destination of Judas and Silas | They returned to Jerusalem, completing their mission as delegates. | Manuscripts read either 'to the apostles' (many later manuscripts) or 'to those who had sent them' (older manuscripts, considered more original). The sense is not materially different, but the variant is used to discuss the reliability of textual transmission. |
| Authenticity of verse 34 | The verse is absent from the oldest and most reliable Greek manuscripts (e.g., P74, Vaticanus, Sinaiticus) and from early translations (Syriac, Coptic). | Some early copyists included it as an explanatory gloss. Most modern editions omit it. The debate concerns not the meaning (Silas likely did stay) but whether Luke originally wrote it. |
| Role of 'many others' in verse 35 | The phrase underscores that the Antioch church was well supplied with teachers beyond Paul and Barnabas. | Calvin and Gill see this as a sign of divine blessing and abundance; some modern commentators focus on the emergence of local leadership as an early pattern for church polity. |
Historical & Cultural Context
The setting of Acts 15:33-35 is the immediate aftermath of the Jerusalem Council. The controversy over Gentile inclusion had been resolved, and a letter was sent to Antioch. The delegation, Judas, Silas, Paul, and Barnabas, delivered the news, bringing great joy (v.31). Judas and Silas, described as prophets (v.32), used their gift to encourage and strengthen the church; Poole notes that prophets here 'expounding Moses and the prophets, and showing how and what they speak concerning Christ.' After some time, they were sent back to Jerusalem.
The phrase 'in peace' (μετ' εἰρήνης) is a Hebrew blessing. Barnes compares it to the parting wish in 1 Corinthians 16:11 and 2 John 1:10, where the community's affection and prayers accompany messengers. Calvin notes that 'the brethren, in taking their leave of them, did wish them well.' This was a warm, familial send-off, not a formal dismissal.
The textual variation regarding their destination, 'to the apostles' (some manuscripts) or 'to those who sent them' (older manuscripts), does not alter the basic scenario: the delegates returned to Jerusalem. The omission of verse 34 in key manuscripts (Alexandrinus, Vaticanus) is widely recognized. Clarke, Barnes, and Cambridge regard it as a later scribal addition to explain why Silas remained (since Acts 15:40 shows Paul choosing Silas for the next journey).
Verse 35 shifts focus: Paul and Barnabas stayed in Antioch, 'teaching and preaching the word of the Lord, with many others also.' Calvin observes that Luke mentions 'many others' to show the church was rich in teachers, a sign of God's blessing after Satan's attempt to disrupt it through the circumcision controversy. Gill notes these may include the prophets from Acts 13:1: Simeon Niger, Lucius of Cyrene, and Manaen.
The historical context also contrasts with the coming conflict. Immediately after this peaceful scene (v.36-39), Paul and Barnabas separate over John Mark. This brief interlude of unity and sustained teaching carries added poignancy, a calm before a storm.
Textual Notes
Two textual issues arise in this passage. First, verse 34 ('Notwithstanding it pleased Silas to abide there still') is absent from the earliest and most important Greek manuscripts, including P74 (c. AD 650), Codex Vaticanus (B), and Codex Sinaiticus (א). It is also missing from the Syriac, Coptic, and Arabic versions. Critics such as Mill, Griesbach, and modern editors regard it as a later scribal addition, likely an explanatory gloss to make sense of why Silas appears with Paul in Acts 15:40. The verse is included in the KJV, YLT, and Darby because they follow the Textus Receptus, but it is bracketed or omitted in critical editions (NA28, UBS5).
Second, the destination in verse 33: the majority of early manuscripts (P74, Vaticanus, Sinaiticus, Alexandrinus) read πρὸς τοὺς ἀποστείλαντας αὐτούς, 'to those who had sent them,' while later manuscripts and the Textus Receptus read πρὸς τοὺς ἀποστόλους, 'to the apostles.' The former is judged more original by most scholars, though the difference is minor: the apostles themselves were among those who sent them (Acts 15:22). The consulted sources note no other significant variants.
Reception History
Early church writers seldom focused on these verses in isolation; they were read as the satisfying conclusion of the Jerusalem Council. The phrase 'dismissed in peace' was seen as a model of Christian fellowship. Chrysostom, in his homilies on Acts, praised the unity between the churches.
During the Reformation, Protestant commentators like Calvin and Gill used the mention of 'many others' to argue for a plurality of teachers in each congregation, a key point in Reformed church polity. The textual variant of verse 34 became part of the broader debates over the authority of the Textus Receptus versus earlier manuscripts in the 17th, 19th centuries. Meyer and Griesbach cited it as evidence that later scribes felt free to add narrative explanations.
In modern study, the passage is often cited in discussions of missionary sending practices and the importance of local teaching ministries. The peaceful send-off has been used in commissioning liturgies across many denominations, emphasizing blessing and prayer before departure.
Preaching This Verse
Three-point outline
- The Blessing of a Peaceful Send-Off: The language of 'dismissed in peace' is not casual. It is a covenantal blessing, showing the deep affection between the Jerusalem and Antioch churches. This models how mission partners should release one another with prayer and goodwill, not rivalry or indifference.
- The Foundation of Continued Teaching: Paul and Barnabas stay in Antioch, 'teaching and preaching the word of the Lord.' After the intense debate and letter of the council, they do not rush away. They invest in the local church, grounding believers in apostolic doctrine. Healthy churches need both doctrinal resolution and sustained instruction.
- The Abundance of Fellow Workers: Luke notes that 'many others also' were engaged in this work. The ministry was not limited to the apostles. The church in Antioch had a wealth of teachers (Acts 13:1). A church that flourishes raises up multiple people to share the task of teaching and evangelism.
Five-point outline
- Peace as a parting gift: The Hebrew idiom 'in peace' signals more than absence of conflict; it conveys the community's blessing, as in Genesis 26:29 and Exodus 4:18. It is a liturgy of sending.
- Textual nuance and trust: The variant readings (v.34, destination phrase) remind us of the human process of Scripture transmission. They do not shake confidence in the core story, but invite careful study of the early manuscripts.
- Silas’s quiet decision: Whether Silas left or stayed, his role as a prophet (v.32) and later as Paul’s companion (15:40) shows how God uses flexible servants, ready to remain or go as needed.
- Teaching as discipleship: The two verbs, 'teaching' (instruction in the faith) and 'preaching' (proclamation to outsiders), show the dual focus of the church: building up believers and reaching the lost.
- A lull before conflict: This peaceful scene sits immediately before the sharp disagreement between Paul and Barnabas (v.39). The blessing of unity is precious and fragile; conflict does not erase the good work God has already done.
Illustration hooks
- A church sends off a short-term mission team with a commissioning prayer, solidifying the team's purpose and the congregation's ownership.
- A pastor finishes a guest ministry at another church, and the elders lay hands on him and pray for his safety and effectiveness. That act of blessing changes the atmosphere of departure from mere good-bye to a spiritual sending.
- After a tough church business meeting, the decision is reached with peace and releases a delegate back to their home congregation. The way they are sent off matters more than the decision itself.
Questions your congregation is asking
- Why does Luke include the detail that Silas stayed (v.34) if it wasn’t in the original text? What does that say about how the Bible was copied?
- When we send people out from our church, do we do it 'in peace' with genuine blessing, or just with relief the task is over?
- What keeps our church from having 'many others' teaching and preaching? How do we develop more workers?
Leading a Discussion
Acts 15:33-35 shows what happens after a major church controversy is resolved. The delegates return with a blessing, and the local leaders stay committed to teaching. This quiet scene holds lessons about unity, sending, and sustained ministry. Use these questions to help your group see how the peace of the gospel shapes the way we relate to one another and deploy workers.
Discussion questions
- Read Acts 15:30-35 aloud. What do you notice about the emotional atmosphere in Antioch after the letter is read? How does the phrase 'they rejoiced for the consolation' (v.31) set the stage for what follows?
- The phrase 'dismissed in peace' carries a Hebrew meaning of blessing and prayer. How does this differ from a simple 'goodbye'? Think of a time you felt truly 'sent' with blessing.
- Verse 34 is omitted in the most reliable manuscripts. Why do you think a scribe added it? What does this tell us about the early church’s desire to make sense of the narrative (e.g. explaining why Silas was available for Paul’s next journey)?
- Paul and Barnabas 'continued in Antioch, teaching and preaching the word of the Lord, with many others also.' What does the presence of 'many others' suggest about the health of the Antioch church? How can your church cultivate more teachers?
- The peaceful conclusion of the Council contrasts with the sharp disagreement that follows (v.36-39). How can we hold unity and conflict together, trusting God’s sovereignty even when relationships strain?
- In your own words, what does 'the word of the Lord' mean as the object of their teaching and preaching? How does that focus keep a church from drifting into secondary issues?
- This passage emphasizes both the departure of some and the staying of others. When is it right to stay in a ministry, and when is it right to move on? What discernment does that require?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 26:29 | that you will do us no harm, as we have not touched you, and as we have done to you nothing but good, and have sent you away in peace.’ You are now the blessed of Yahweh.” |
| Exodus 4:18 | Moses went and returned to Jethro his father-in-law, and said to him, “Please let me go and return to my brothers who are in Egypt, and see whether they are still alive.” Jethro said to Moses, “Go in peace.” |
| Mark 5:34 | He said to her, “Daughter, your faith has made you well. Go in peace, and be cured of your disease.” |
| Acts 16:36 | The jailer reported these words to Paul, saying, “The magistrates have sent to let you go; now therefore come out and go in peace.” |
| I Corinthians 16:11 | Therefore let no one despise him. But set him forward on his journey in peace, that he may come to me; for I expect him with the brothers. |
| Hebrews 11:31 | By faith Rahab the prostitute didn’t perish with those who were disobedient, having received the spies in peace. |
| II John 1:10 | If anyone comes to you and doesn’t bring this teaching, don’t receive him into your house, and don’t welcome him, |
| I Corinthians 16:12 | Now concerning Apollos the brother, I strongly urged him to come to you with the brothers, but it was not at all his desire to come now; but he will come when he has an opportunity. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
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What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the original Greek manuscripts and ancient versions lack what is now printed as verse 34, making it almost certain that the verse was not part of the original account. Its content—Silas choosing to remain—is likely an early scribal addition.
Barnes' Notes on the Bible Protestant 1832
Barnes observes that this verse is missing in many early manuscripts and versions, leading several critics to regard it as spurious. He suggests an early scribe likely added it to complete the narrative. He also notes the Latin Vulgate gives a different reading, with Silas remaining while Judas returned alone.
Geneva Bible Notes Reformed 1599
The Geneva Note highlights that
Gill's Exposition of the Bible Baptist 1748
Gill points out that Silas intended to return to Jerusalem with Judas but changed his mind and stayed in Antioch. He sees this as an act of Providence, preparing Silas to become Paul's companion on his missionary journeys. The church was left in perfect peace, the circumcision controversy settled.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that strong textual evidence supports omitting the verse where Silas decides to stay in Antioch. His attachment to Paul, not any recorded decision, explains why he remained there. The passage shows how richly staffed Antioch was at this time with teachers and preachers of the word.
Lange's Commentary Reformed 1857
Lange emphasizes that the Antioch believers rejoiced not merely at receiving a letter but because its fraternal, calming language silenced the Pharisaic demands troubling them. He further distinguishes the different ministries at work: teaching for doctrinal clarity, exhortation to shape character, and preaching the gospel to outsiders.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights the careful unity of the apostles, elders, and whole church in sending the decree. He notes the letter's deliberate wording, which distances the troublemakers from apostolic authority and grounds the decision in the Holy Ghost's approval along with their own. The commendation of Paul and Barnabas as men who hazarded their lives reinforces their credibility.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the incident where Paul confronted Peter for separating from the Gentiles took place during the time Paul and Barnabas were staying in Antioch. He draws this connection to show the immediate context of the conflict over fellowship between Jewish and Gentile believers.