Acts 15:22

We have here the result of the consultation that was held at Jerusalem about the imposing of the ceremonial law upon the Gentiles. Much more, it is likely, was said about it than is here recorded; but at length it was brought to a head, and the advice which James gave was universally approved and agreed to nemine contradicente - unanimously; and letters were accordingly sent by messengers of their own to the Gentile converts, acquainting them with their sentiments in this matter, which would be a great confirmation to them against the false teachers. Now observe here,

I. The choice of the delegates that were to be sent with Paul and Barnabas on this errand; not as if they had any suspicion of the fidelity of these great men, and could not trust them with their letters, nor as if they thought that those to whom they sent them would suspect them to have altered any thing in their letter; no, their charity thought no such evil concerning men of such tried integrity; but,

1. They thought fit to send men of their own company to Antioch, with Paul and Barnabas, Act 15:22. This was agreed to by the apostles and elders, with the whole church, who, it is likely, undertook to bear their charges, Co1 9:7. They sent these messengers, (1.) To show their respect to the church at Antioch, as a sister-church, though a younger sister, and that they looked upon it as upon the same level with them; as also that they were desirous further to know their state. (2.) To encourage Paul and Barnabas, and to make their journey home the more pleasant (for it is likely they travelled on foot) by sending such excellent men to bear them company; amicus pro vehiculo - a friend instead of a carriage. (3.) To put a reputation upon the letters they carried, that it might appear a solemn embassy, and so much the more regard might be paid to the message, which was likely to meet with opposition from some. (4.) To keep up the communion of the saints, and cultivate an acquaintance between churches and ministers that were at a distance from each other, and to show that, though they were many, yet they were one.

2. Those they sent were not inferior persons, who might serve to carry the letters, and attest the receipt of them from the apostles; but they were chosen men, and chief men among the brethren, men of eminent gifts, graces, and usefulness; for these are the things which denominate men chief among the brethren, and qualify them to be the messengers of the churches. They are here named: Judas, who was called Barsabas (probably the brother of that Joseph who was called Barsabas, that was a candidate for the apostleship, Act 1:23), and Silas. The character which these men had in the church at Jerusalem would have some influence upon those that came from Judea, as those false teachers did, and engage them to pay the more deference to the message that was sent by them.

II. The drawing up of the letters, circular letters, that were to be sent to the churches, to notify the sense of the synod in this matter.

1. Here is a very condescending obliging preamble to this decree, Act 15:23. There is nothing in it haughty or assuming, but, (1.) That which intimates the humility of the apostles, that they join the elders and brethren in commission with them, the ministers, the ordinary Christians, whom they had advised with in this case, as they used to do in other cases. Though never men were so qualified as they were for a monarchical power and authority in the church, nor had such a commission as they had, yet their decrees run not, "We, the apostles, Christ's vicars upon earth, and pastors of all the pastors of the churches" (as the pope styles himself), "and sole judges in all matters of faith;" but the apostles, and elders, and brethren, agree in their orders. Herein they remembered the instructions their Master gave them (Mat 23:8): Be not you called Rabbi; for you are all brethren. (2.) That which bespeaks their respect to the churches they wrote to; they send to them greeting, wish them health and happiness and joy, and call them brethren of the Gentiles, thereby owning their admission into the church, and giving them the right hand of fellowship: "You are our brethren, though Gentiles; for we meet in Christ, the first born among many brethren, in God our common Father." Now that the Gentiles are fellow-heirs and of the same body, they are to be countenanced and encouraged, and called brethren.

2. Here is a just and severe rebuke to the judaizing teachers (Act 15:24): "We have heard that certain who went out from us have troubled you with words, and we are very much concerned to hear it; now this is to let them know that those who preached this doctrine were false teachers, both as they produced a false commission and as they taught a false doctrine." (1.) They did a great deal of wrong to the apostles and ministers at Jerusalem, in pretending that they had instructions from them to impose the ceremonial law upon the Gentiles, when there was no colour for such a pretension. "They went out from us indeed - they were such as belonged to our church, of which, when they had a mind to travel, we gave them perhaps a testimonial; but, as for their urging the law of Moses upon you, we gave them no such commandment, nor had we ever thought of such a thing, nor given them the least occasion to use our names in it." It is no new thing for apostolical authority to be pleaded in defence of those doctrines and practices for which yet the apostles gave neither command nor encouragement. (2.) They did a great deal of wrong to the Gentile converts, in saying, You must be circumcised, and must keep the law. [1.] It perplexed them: "They have troubled you with words, have occasioned disturbance and disquietment to you. You depended upon those who told you, If you believe in the Lord Jesus Christ you shall be saved; and now you are startled by those that tell you you must keep the law of Moses or you cannot be saved, by which you see yourselves drawn into a snare. They trouble you with words - words, and nothing else - mere words - sound, but no substance." How has the church been troubled with words, by the pride of men that loved to hear themselves talk! [2.] It endangered them; they subverted their souls, put them into disorder, and pulled down that which had been built up. They took them off from pursuing pure Christianity, and minding the business of that, by filling their heads with the necessity of circumcision, and the law of Moses, which were nothing to the purpose.

3. Here is an honourable testimony given of the messengers by whom these letters were sent.

(1.) Of Paul and Barnabas, whom these judaizing teachers had opposed and censured as having done their work by the halves, because they had brought the Gentile converts to Christianity only, and not to Judaism. Let them say what they will of these men, [1.] "They are men that are dear to us; they are our beloved Barnabas and Paul - men whom we have a value for, a kindness for, a concern for." Sometimes it is good for those that are of eminence to express their esteem, not only for the despised truth of Christ, but for the despised preachers and defenders of that truth, to encourage them, and weaken the hands of their opposers. [2.] "They are men that have signalized themselves in the service of Christ, and therefore have deserved well of all the churches: they are men that have hazarded their lives for the name of our Lord Jesus Christ (Act 15:26), and therefore are worthy of double honour, and cannot be suspected of having sought any secular advantage to themselves; for they have ventured their all for Christ, have engaged in the most dangerous services, as good soldiers of Christ, and not only in laborious services." It is not likely that such faithful confessors should be unfaithful preachers. Those that urged circumcision did it to avoid persecution (Gal 6:12, Gal 6:13); those that opposed it knew they thereby exposed themselves to persecution; and which of these were most likely to be in the right?

(2.) Of Judas and Silas: "They are chosen men (Act 15:25), and they are men that have heard our debates, and are perfectly apprized of the matter, and will tell you the same things by mouth," Act 15:27. What is of use to us it is good to have both in writing and by word of mouth, that we may have the advantage both of reading and of hearing it. The apostles refer them to the bearers for a further account of their judgment and their reasons, and the bearers will refer them to their letters for the certainty of the determination.

4. Here is the direction given what to require from the Gentile converts, where observe,

(1.) The matter of the injunction, which is according to the advice given by James, that, to avoid giving offence to the Jews, [1.] They should never eat any thing that they knew had been offered in sacrifice to an idol, but look upon it as, though clean in itself, yet thereby polluted to them. This prohibition was afterwards in part taken off, for they were allowed to eat whatever was sold in the shambles, or set before them at their friend's table, though it had been offered to idols, except when there was danger of giving offence by it, that is, of giving occasion either to a weak Christian to think the worse of our Christianity, or to a wicked heathen to think the better of his idolatry; and in these cases it is good to forbear, Co1 10:25, etc. This to us is an antiquated case. [2.] That they should not eat blood, nor drink it; but avoid every thing that looked cruel and barbarous in that ceremony which had been of so long standing. [3.] That they should not eat any thing that was strangled, or died of itself, or had not the blood let out. [4.] That they should be very strict in censuring those that were guilty of fornication, or marrying within the degrees prohibited by the Levitical law, which, some think, is principally intended here. See Co1 5:1. Dr. Hammond states this matter thus: The judaizing teachers would have the Gentile converts submit to all that those submitted to whom they called the proselytes of righteousness, to be circumcised and keep the whole law; but the apostles required no more of them than what was required of the proselytes of the gate, which was to observe the seven precepts of the sons of Noah, which, he thinks, are here referred to. But the only ground of this decree being in complaisance to the rigid Jews that had embraced the Christian faith, and, except in that one case of scandal, all meats being pronounced free and indifferent to all Christians as soon as the reason of the decree ceased, which, at furthest, was after the destruction of Jerusalem, the obligation of it ceased likewise. "These things are in a particular manner offensive to the Jews, and therefore do not disoblige them herein for the present; in a little time the Jews will incorporate with the Gentiles, and then the danger is over."

(2.) The manner in which it is worded. [1.] They express themselves with something of authority, that what they wrote might be received with respect, and deference paid to it: It seemed good to the Holy Ghost, and to us, that is, to us under the guidance of the Holy Ghost, and by direction from him: not only the apostles, but others, were endued with spiritual gifts extraordinary, and knew more of the mind of God than any since those gifts ceased can pretend to; their infallibility gave an incontestable authority to their decrees, and they would not order any thing because it seemed good to them, but that they knew it first seemed good to the Holy Ghost. Or it refers to what the Holy Ghost had determined in this matter formerly. When the Holy Ghost descended upon the apostles, he endued them with the gift of tongues, in order to their preaching the gospel to the Gentiles, which was a plain indication of God's purpose to call them in. When the Holy Ghost descended upon Cornelius and his friends, upon Peter's preaching, it was plain that Christ designed the taking down of the Jewish pale, within which they fancied the spirit had been enclosed. [2.] They express themselves with abundance of tenderness and fatherly concern. First, They are afraid of burdening them: We will lay upon you no greater burden. So far were they from delighting to impose upon them that they dreaded nothing so much as imposing too far upon them, so as to discourage them at their setting out. Secondly, They impose upon them no other than necessary things. "The avoiding of fornication is necessary to all Christians at all times; the avoiding of things strangled, and of blood, and of things offered to idols, is necessary at this time, for the keeping up of a good understanding between you and the Jews, and the preventing of offence;" and as long as it continues necessary for that end, and no longer, it is enjoined. Note, Church-rulers should impose only necessary things, things which Christ has made our duty, which have a real tendency to the edification of the church, and, as here, to the uniting of good Christians. If they impose things only to show their own authority, and to try people's obedience, they forget that they have not authority to make new laws, but only to see that the laws of Christ be duly executed, and to enforce the observance of them. Thirdly, They enforce their order with a commendation of those that shall comply with it, rather than with the condemnation of those that shall transgress it. They do not conclude, "From which if you do not keep yourselves, you shall be an anathema, you shall be cast out of the church, and accursed," according to the style of after-councils, and particularly that of Trent; but "From which if you keep yourselves, as we do not question but you will, you will do well; it will be for the glory of God, the furtherance of the gospel, the strengthening of the hands of your brethren, and your own credit and comfort." It is all sweetness and love and good humour, such as became the followers of him who, when he called us to take his yoke upon us, assured us we should find him meek and lowly in heart. The difference of the style of the true apostles from that of the false is very observable. Those that were for imposing the ceremonial laws were positive and imperious: Except you keep it, you cannot be saved (Act 15:1), you are excommunicated ipso facto - at once, and delivered to Satan. The apostles of Christ, who only recommend necessary things, are mild and gentle: "From which if you keep yourselves, you will do well, and as becomes you. Fare ye well; we are hearty well-wishers to your honour and peace."

III. The delivering of the letters, and how the messengers disposed of themselves.

1. When they were dismissed, had had their audience of leave of the apostles (it is probable that they were dismissed with prayer, and a solemn blessing in the name of the Lord, and with instructions and encouragements in their work), They then came to Antioch; they staid no longer at Jerusalem than till their business was done, and then came back, and perhaps were met at their return by those that brought them on their way at their setting out; for those that have taken pains in public service ought to be countenanced and encouraged.

2. As soon as they came to Antioch, they gathered the multitude together, and delivered the epistle to them (Act 15:30, Act 15:31), that they might all know what it was that was forbidden them, and might observe these orders, which would be no difficulty for them to do, most of them having been, before their conversion to Christ, proselytes of the gate, who had laid themselves under these restrictions already. But this was not all; it was that they might know that no more than this was forbidden them, that it was no longer a sin to eat swine's flesh, no longer a pollution to touch a grave or a dead body.

3. The people were wonderfully pleased with the orders that came from Jerusalem (Act 15:31): They rejoiced for the consolation; and a great consolation it was to the multitude, (1.) That they were confirmed in their freedom from the yoke of the ceremonial law, and were not burdened with that, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify nor pacify it. (2.) That those who troubled their minds with an attempt to force circumcision upon them were hereby for the present silenced and put to confusion, the fraud of their pretensions to an apostolical warrant being now discovered. (3.) That the Gentiles were hereby encouraged to receive the gospel, and those that had received it to adhere to it. (4.) That the peace of the church was hereby restored, and that removed which threatened a division. All this was consolation which they rejoiced in, and blessed God for.

4. They got the strange ministers that came from Jerusalem to give them each a sermon, and more, Act 15:32. Judas and Silas, being prophets also themselves, endued with the Holy Ghost, and called to the work, and being likewise entrusted by the apostles to deliver some things relating to this matter by word of mouth, exhorted the brethren with many words, and confirmed them. Even those that had the constant preaching of Paul and Barnabas, yet were glad of the help of Judas and Silas; the diversity of the gifts of ministers is of use to the church. Observe what is the work of ministers with those that are in Christ. (1.) To confirm them, by bringing them to see more reason both for their faith in Christ and their obedience to him; to confirm their choice of Christ and their resolutions for Christ. (2.) To exhort them to perseverance, and to the particular duties required of them: to quicken them to that which is good, and direct them in it. They comforted the brethren (so it may be rendered), and this would contribute to the confirming of them; for the joy of the Lord will be our strength. They exhorted them with many words; they used a very great copiousness and variety of expression. One word would affect one, and another another; and therefore, though what they had to say might have been summed up in a few words, yet it was for the edification of the church that they used many words, dia logou pollou - with much speech, much reasoning; precept must be upon precept.

5. The dismission of the Jerusalem ministers, Act 15:33. When they had spent some time among them (so it might be read), poiēsantes chronon - having made some stay, and having made it to good purpose, not having trifled away time, but having filled it up, they were let go in peace from the brethren at Antioch, to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good journey home, and committed them to the custody of the peace of God.

6. The continuance of Silas, notwithstanding, together with Paul and Barnabas, at Antioch. (1.) Silas, when it came to the setting to, would not go back with Judas to Jerusalem, but let him go home by himself, and chose rather to abide still at Antioch, Act 15:34. And we have no reason at all to blame him for it, though we know not the reason that moved him to it. I am apt to think the congregations at Antioch were both more large and more lively than those at Jerusalem, and that this tempted him to stay there, and he did well: so did Judas, who, notwithstanding this, returned to his post of service at Jerusalem. (2.) Paul and Barnabas, though their work lay chiefly among the Gentiles, yet continued for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the word of God. Antioch, being the chief city of Syria, it is probable there was a great resort of Gentiles thither from all parts upon one account or other, as there was of Jews to Jerusalem; so that in preaching there they did in effect preach to many nations, for they preached to those who would carry the report of what they preached to many nations, and thereby prepare them for the apostles' coming in person to preach to them. And thus they were not only not idle at Antioch, but were serving their main intention. (3.) There were many others also there, labouring at the same oar. The multitude of workmen in Christ's vineyard does not give us a writ of ease. Even where there are many others labouring in the word and doctrine, yet there may be opportunity for us; the zeal and usefulness of others should excite us, not lay us asleep.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act 15:22-23. Then pleased it the apostles, &c. — This advice was very acceptable to the apostles and elders, who unanimously declared their approbation of it; with the whole church — Who therefore had a part in this business; to send chosen men — Who might attest that this was the judgment of the apostles and all the brethren. And wrote letters by them — The whole conduct of this affair plainly shows that the church, in those days, had no conception of St. Peter’s primacy, or of his being the chief judge in controversies. For the decree is drawn up, not according to his, but the Apostle James’s proposal and direction: and that in the name, not of St. Peter, but of all the apostles and elders, and of the whole church. Nay, St. Peter’s name is not mentioned at all, either in the order for sending to Jerusalem on the question, (Act 15:2,) or in the address of the messengers concerning it, (Act 15:4,) or in the letter which was written in answer. The apostles, elders, and brethren — These brethren, being neither apostles nor elders, were undoubtedly private Christians, whom the apostles, in their great condescension, joined with themselves on this occasion, as well knowing that their declared concurrence would strengthen the obligation upon the church at Antioch, not only to acquiesce in this decree, but to support it; and it was the more prudent to do it, as the liberty this gave to the Gentile Christians would somewhat affect the secular interests of the inhabitants of Jerusalem.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

5. Results of the Council, Act_15:22-36.

22. Pleased it—It was the pleasure or decree. This was one of the forms of passing a law. Apostles and elders seem to decree, the whole Church concurring.

Chosen men—Who might testify for Jerusalem that she had received the delegates from Antioch with becoming honour, that the epistle from the Church was genuine, that its true meaning thus, and so that Antioch might be assured that Jerusalem reciprocates her sending of delegates.

Judas… Barsabas—Mentioned here only.

Silas—From Jerusalem now comes one destined to acquire the free progressive spirit of Gentile Antioch, and to be associated with Paul in his labour’s and trials, and to be recorded honourably in his epistles. In Paul’s epistles he uniformly receives his fuller Roman name, Sylvanus.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

HOMILETICAL ANALYSIS.—Act_15:22-35

The Letter from the Church at Jerusalem; or, the Publication of the Settlement

I. The resolution of the Church.—

1. To prepare an encyclical letter, to be sent round the Gentile Churches. This suggestion, made by James (Act_15:20), was formally adopted by the whole Church, under the visible leadership of the apostles and elders (Act_15:22), and at the inspiration of the Holy Ghost, the supreme president of the assembly (Act_15:28).

2. To forward it to Antioch, the missionary centre, by chosen messengers, along with Paul and Barnabas. This addition to James’s motion, by whomsoever proposed, commended itself to the sanctified intelligence of the community as at once respectful to the brethren at Antioch and expressive of their own high sense of the importance of the occasion.

II. The special messengers.—

1. Their names.

(1) Judas, called Barsabbas. That he was not the apostle Judas Thaddeus his surname shows. That he was a brother of Joseph Barsabbas, the candidate for the apostleship (Grotius) is an unproved conjecture. It is enough to know that those who selected and sent him were acquainted with his person as well as with his name.

(2) Silas. Silvanus in the Epistles. Paul’s companion on the second missionary journey (Act_15:40). Whether the bearer of the first epistle of Peter to the Churches of Asia (1Pe_5:12) cannot be decided. Not the writer of the Acts (see Act_1:1).

2. Their character. “Chief men among the brethren,” eminent disciples, had in reputation perhaps both for piety and ability. The word translated “chief,” meaning “leading,” may point to the fact that they were elders (Heb_13:17).

3. Their standing. Whether they had been among the seventy (Luk_10:1) may be doubtful; no uncertainty exists as to this: that they ranked as prophets (Act_15:32; compare Act_8:1).

4. Their companions. Barnabas and Paul, who returned to Antioch bearing the affection of the whole Church at Jerusalem. “Our beloved Barnabas and Paul” the letter styles them, and—knowing that their splendid services in the cause of Christ had been acknowledged—“men that have hazarded their lives,” etc., it continues.

5. Their selection. Rendered necessary in order to authenticate the letter to the Churches, and to free Paul and Barnabas from all suspicion of having tampered with the letter, or imposed their views on the assembly.

III. The encyclical letter.—

1. The reason for its sending stated. That the Church of Jerusalem had heard how the Gentiles in these Churches had been troubled, even to the degree, in some instances, of having their souls subverted by certain unauthorised teachers who had gone forth from their midst (and perhaps pretending to their authority).

2. To whom it was addressed. To the brethren in Antioch and Syria and Cilicia, which shows how widely these false leaders had diffused their pernicious doctrines. That it was designed to be laid before all Gentile Churches cannot be inferred (but see Act_21:25).

3. In whose names it was despatched. Those of the apostles, elders, and brethren (A.V.), or of the apostles and elder brethren (R.V.); i.e., either of the Church’s office-bearers alone (Presbyterianism) or of the Church membership as well (Congregationalism). See Critical Remarks.

4. The writing it contained.

(1) After the opening salutation (Act_15:23), in which the word used for greeting points to James’s band as that which drew up the document (see Critical Remarks), and

(2) the insertion of the above-stated reasons (Act_15:24), there follow

(3) the names of the special envoys sent with Paul and Barnabas (Act_15:27), and

(4) the decision of the council—its authorship (the Holy Ghost, with the apostles and elders), and its contents (Act_15:28-29); after which it closes with

(5) a word of farewell (Act_15:29).

5. The reception it met with. Arrived at Antioch, towards which they had been solemnly dismissed, perhaps with religious services (see Act_15:33; Act_13:3), and possibly an escort for several miles of the way (Act_15:3), Judas and Silas, having convened a meeting of the Church, formally delivered into their hands the epistle, which, when they had read (it may be, had heard read by Barnabas, the son of consolation), they rejoiced, for the consolation it gave them by the happy settlement of a hard question, which most likely, had it not been settled, would have proved troublesome, and even dangerous to the peace and prosperity of the Church.

IV. The return of the envoys.—

1. After a period of happy service at Antioch, in which they (Judas and Silas), themselves prophets, delighted to engage, and in which they attained considerable success (Act_15:32), exhorting the disciples there with many words to cleave to Christ alone for salvation.

2. With a parting salutation of peace, or with best wishes for their happiness and safety (compare Act_16:36; Mar_5:34; Luk_7:50).

3. To those who had sent them forth—i.e., to the Church at Jerusalem, leaving Paul and Barnabas behind at Antioch, to continue there the work of teaching and preaching the word of the Lord; though from the narrative (Act_15:40) it may be gathered that Silas soon after rejoined Paul at Antioch.

Learn—

1. That wisdom and love combined are much required in dealing with the difficulties of Christian members.

2. That Church courts should strive to attain unity in all their decisions.

3. That the decisions of supreme ecclesiastical courts should always be announced with tenderness.

4. That only persons of approved piety should be entrusted with special missions for the Church:

5. That the Holy Ghost requires unity among Christians only in essentials.

6. That decisions of ecclesiastical assemblies, if come to under the Holy Spirit’s presidency, may be fitly regarded as His decisions.

HINTS AND SUGGESTIONS

Act_15:22. “Chief men among the brethren;” or the prominent leaders in the first Christian council.

I. Two apostles.—

1. Peter. One of the original twelve: who opened the door of the Church to the Gentiles in the person of Cornelius.

2. James. Of apostolic rank, though not included in the twelve; the president of the Jewish Christian Church at Jerusalem.

II. Two missionaries.—

1. Paul. The apostle to the Gentiles par excellence, the pioneer evangelist who carried the gospel beyond the bounds of Palestine—first into Asia, and subsequently into Europe.

2. Barnabas. The son of consolation, the good Levite; the modest and self-effacing companion of his great colleague.

III. Two deputies.—

1. Judas Barsabbas. A Jerusalem Christian of good repute among his brethren; otherwise unknown.

2. Silas. Also a recognised disciple of good standing; afterwards Paul’s companion on the second missionary tour.

Act_15:23. The Jerusalem Concordat.—

1. The salutation—“Greeting.” “The actual form of the salutation is remarkable—χαίρειν: Hail! The secular traditional Greek salutation is used here, and not yet, as in the subsequent epistles, the apostolic greeting: ‘Grace and peace from God and Christ’; but the Israelitish salutation of Jesus and his disciples is no longer adopted, which ran, ‘Peace be with you!’ We find this χαίρε used in the New Testament by Judas with the kiss of betrayal (Mat_26:49), by the mocking soldiers (Mat_27:49; Mar_15:18; Joh_19:3); in the letter from the chief captain Lysias to the governor Felix (Act_23:26); it is also quoted as a salutation of everyday life in 2Jn_1:10-11, and it is made use of in the Epistle to James (Act_1:1). This Greek expression, χαίρειν, is certainly spiritualised by Christian use, and raised to its true and highest signification, just as is the Israelitish שָׁלוֹם לְךָ in the mouth of the Lord; here, however, it is a friendly mode of address to the Greek brethren, and a greeting highly suited to the case” (Stier).

2. The contents. “As an independent commandment of loving wisdom for the edification of the Jewish and Gentile Church, this letter formed the remarkable beginning of inspired writing of the New-Testament system, as the Decalogue did in the Old Testament.… In this letter we find the first transition from oral teaching to the principal form of the New Testament Scripture” (Stier).

3. The authority. “It seemed good unto the Holy Ghost and to us.” “We must neither look upon this expression as a mere formula, as in the later councils, nor must we refine upon it, as if the apostles and elders said, The Holy Ghost instructed us in this in the house of Cornelius, and we now decide therefrom; as if they had been taught by that outpouring of the Holy Spirit that these four items were to be specially imposed on the Gentile brethren. In this decretal formula now made use of there is, of course, some allusive reference to the matters of fact which had been set forth by Peter, and to the Scripture that had been quoted by James, both being alike testimony of the Holy Spirit, by which testimony the assembly had been induced to come to a conclusion.” … “But the ἔδοξε of the Holy Ghost refers as much to the four requisitions of abstinence as to the principal resolution, which declared the liberation of the Gentiles; consequently, it is always maintained that these four requisitions were made by the full authority of the Holy Ghost” (Stier).

Act_15:24. Subverting Souls.

I. An easy performance.—May be done by

(1) promulgating erroneous doctrine;

(2) setting a bad example; or

(3) unduly exercising liberty (Rom_14:15).

II. A frequent practice.—By no means seldom occurring. Sometimes ignorantly, but often also deliberately done (2Ti_2:14; 2Ti_3:6; Tit_1:10-11).

III. A dangerous achievement.—

1. Imperilling the salvation of the subverted soul.

2. Involving in awful guilt—that of soul murder—him who subverts (2Pe_1:1-3).

Act_15:26. Hazarding One’s Life for the Name of Christ.

I. To decline to do so when necessary is sin.—To save one’s life at the expense of one’s fidelity to Christ, or to deny Christ in order to save one’s life, is to be guilty of apostasy.

II. To do so when called on by conscience is duty.—When one who is called to serve Christ finds that he cannot do so without imperilling his life, it becomes his duty to embrace the risk.

II. To do so voluntarily, in order to serve Christ, is heroism.—One who would not hesitate to sacrifice his life when serving might still shrink from deliberately encountering such risk, in order to find opportunities of serving Christ. This latter did Barnabas and Paul.

Act_15:30. The Jerusalem Epistle: the Church’s Charter of Liberty.

I. Its urgent occasion.—It concerned the question, Moses or Christ.

II. Its unassailable origin.—Dictated by the Holy Ghost.

III. Its honourable bearers.—The heralds of evangelical grace, accredited by God Himself.

IV. Its incontestable contents.—Freedom from the ceremonial, but not from the moral, law. Deliverance from the yoke of slavish obedience, but not from the service of self-denying love.

V. Its joyous publication.—First to the Church at Antioch, and afterwards to the Churches in the cities visited by Paul and Silas (Act_16:4).

Delivering the Epistle.—That this encylical was never composed and far less delivered—at least in the way recorded in the Acts—has been argued (Baur, Zeller, Weizsäcker, Holtzmann, and others) on various grounds.

I. The apparent discrepancy between the narrative in Acts and the account given by Paul, who was an eyewitness of what took place in Jerusalem, it is said, shows the letter to be unhistorical.—It is urged—

1. That the conference with the Jerusalem authorities, according to Galatians, was sought for by Paul alone; whereas, according to Acts, it originated in a Church resolution.

2. That the Galatian story bears no trace of the antecedent disturbance at Antioch; whereas the picture drawn by Luke is that of storm and dissension, both at Jerusalem and Antioch. 3. That Acts is absolutely silent about the Titus episode, which forms so striking a feature in the Galatian letter. But, as to the first, why may not both statements be true, and Paul have resolved, on his own account, while executing the Church’s commission, to lay before the Jerusalem authorities a full and clear exposition of the gospel which he preached among the heathen, in the hope and belief that this would put an end to all further controversy? As to the second, may not Paul have deemed it quite unnecessary to inform the Galatians of every detail concerning the struggle for liberty at Antioch and Jerusalem, and considered it enough to emphasise the main point, that his apostleship to the Gentiles had been expressly recognised by the three pillar apostles, James, Cephas, and John? The third, the Titus episode, though not particularised in Luke’s narrative, is not contradicted, or even excluded, and may well have formed an item in the much questioning (Act_15:7) which preceded Peter’s speech; or it may have been deliberately omitted from Luke’s narrative because it formed no part of the public discussion. In any case the two accounts, when impartially viewed, are rather supplementary than contradictory of each other.

II. Had the letter been written as reported, it is held Paul could not have stated in Galatians, as he does, that those who were of repute imparted nothing to him.—“There is no getting beyond this,” says Weizsäcker. “It is a round assertion, and perfectly clear.… All possibility of an exception, of anything having been added by the apostles, is excluded.… Paul has not said that nothing burdensome, but that nothing at all, was imposed upon him.” But surely this is to misunderstand the meaning of the apostle, who is not writing about ecclesiastical decrees for the observance of Gentile converts, but about apostolic authorisation for himself, and who distinctly asserts that the three pillar apostles imparted nothing to him—i.e., did not for a moment ever imagine that he required to be authorised by them, and certainly did not arrogate to themselves the right to authorise him as an apostle to the Gentiles, but, on the contrary, recognised that he had already been authorised as such by God.

III. Had the letter been written, it is difficult, we are told, to see how either Peter could have acted at Antioch or James at Jerusalem, as they are represented afterwards to have done (Gal_2:11-12). But

(1) with reference to both apostles it should be borne in mind that it is by no means uncommon for even the best of men to act at times inconsistently and in flat contradiction to their previously expressed opinions and principles—even Barnabas, as well as Peter, was carried away with the prevailing spirit of dissimulation.

(2) As regards Peter, had the letter not been written it is doubtful if Paul would have been justified in so sharply censuring Peter’s conduct. Nor

(3) is it likely that Paul would have so distinctly charged Peter with having acted contrary to his avowed principles had he not been aware how Peter had expressed himself at the Jerusalem conference. While

(4) as to James, it is not certain that his emissaries did not travel beyond their instructions; or, if they did not, it is by no means unintelligible that, while James may, at the conference, have recognised the Church membership of uncircumcised Gentiles, he may also have desired that Jewish Christians should not be too free in social intercourse with the Gentiles.

IV. Had the letter been written, it is further contended, it would hardly have dropped so completely as it appears to have done out of the Pauline epistles.—Though referred to again in Acts (Act_16:4; Act_21:15) it is not alluded to again by Paul, it is said, in either Romans, Corinthians, Galatians, or Ephesians. But—

1. Paul may have deemed it unnecessary to cite the apostolic decrees either

(1) because they were sufficiently well known, or

(2) because they were more or less Palestinian in their colouring, and therefore less suitable for impressing Churches in Europe and Western Asia;

(3) because the purpose of his letters did not call for their citation; or

(4) because he chose to rely rather on fundamental gospel principles than on ecclesiastical enactments.

2. Even in Galatians Paul may have judged it better to make no appeal to the decrees, in case of weakening his claim to apostolic autonomy and total independence of human authority in the exercise of his ministry.

3. It is scarcely accurate to assert that all trace of the encyclical, if it ever existed, quickly disappeared, since each of the above-named epistles contains manifest allusions to its contents, as, e.g.,

(1) to abstinence from flesh and wine (offered to idols) for the sake of a weak brother (Rom_14:21);

(2) to the practice of fornication (1Co_5:1; 1Co_6:13; 1Co_10:8);

(3) to things offered to idols (1Co_8:1; 1Co_8:13; 1Co_10:7; 1Co_10:19-21; 1Co_10:28);

(4) to the freedom of the Gentiles from circumcision (Gal_2:3; Gal_2:11; Gal_2:14; Gal_5:2); and

(5) to marriage (Eph_5:25).

V. The recognition by Paul of the mother Church in Jerusalem as the supreme court, whose decisions were universally binding (it is added), does not harmonise with his claim for independence of all human authority in the gospel which he preached (Gal_1:1).—But while Paul’s conviction that he had received his gospel by express revelation from heaven may have been, and was, for himself a sufficient authorisation of the same, he may also have felt (or been taught by the special revelation that sent him to Jerusalem) that a decision from the mother Church would not be without importance as a means of securing the acquiescence of Jewish Christians, who could hardly be expected to remain satisfied with his statement about the heavenly source of his views.

VI. Other objections to the historicity of this decree, such as that it opens and closes like Claudius Lysias’ letter to Felix (Act_23:26-30), and that the sentence formations of Act_15:24-25, are analogous to Luk_1:1-3, do not strike one as weighty. Both only show that there were customary modes of composition, which were known to Theophilus’s friend and to Claudius Lysias, as well as to the apostles and brethren in Jerusalem—surely by no means an impossible or even violent supposition!

VII. The suggestion that, nevertheless, the letter has a historical basis, and that a concordat of similar purport must have been arranged subsequent to the Antioch dispute (Weizsäcker), shows how hard put to it objectors feel themselves in their attempts to get rid of the document as it stands, and how difficult they find it to explain the growth of Gentile Churches without some such deliverance as Acts records.

Act_15:33. Let Go in Peace.

A testimony to—

I. The success of their mission.

II. The unity of the Church.

III. The influence of the letter.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

C.—THE DECISION, AND THE EPISTLE OF THE ASSEMBLY

Act_15:22-29

22Then pleased it [resolved] the apostles and elders, with the whole church, to send chosen [to choose and send] men of their own company [from among themselves] to Antioch with Paul and Barnabas; namely, Judas surnamed10 Barsabas, and Silas, chief [who were leading] men among the brethren: 23And they wrote letters by them after this manner [And they placed in their hands the following letter]; The apostles and elders and11 brethren send greeting unto [salute] the brethren which [who] are of the Gentiles in Antioch and [in] Syria and Cilicia: 24For as much 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 [have heard that some (persons) who went out from us, have troubled you with discourses, in that they unsettle your souls];12 to whom we gave no such [om. such] commandment: 25It seemed good unto us, being assembled with one accord, to send chosen [Therefore we, being assembled with one accord, have resolved (ἔδοξεν) to choose and send] men unto you with our beloved [our dear friends] Barnabas and Paul, 26Men [Who (Barn, and P.) are men] that have hazarded their lives [their souls] for the name of our Lord Jesus Christ. 27We have sent therefore Judas and Silas, who shall [will] also tell you the same things by mouth [things verbally]13. 28For it seemed good to [pleased] the Holy Ghost, and to [om. to] us, to lay upon you no greater [further, πλέον] burden than these14 necessary things: 29That ye abstain from meats offered to idols [from idol-sacrifices], and from blood, and from things [any thing]15 strangled, and from fornication: from which if ye keep yourselves [therefore, if ye keep this], ye shall do well [it will go well with you]. Fare ye well.

EXEGETICAL AND CRITICAL

Act_15:22. a. Then pleased it, etc.—The resolution adopted by the assembly as the result of the proceedings which are described above, is now given. The word ἔδοξε, Act_15:22; Act_15:25, frequently occurs, in classic Greek, in the formal resolutions of a senate, a popular assembly, or other body invested with authority, and hence the resolutions themselves are termed τὰ δεδογμένα or δόγματα; com. Act_16:4. The assembly consisted, according to this account, of three classes: 1. apostles; 2. elders of the congregation at Jerusalem; 3. the members of the congregation itself; all the latter were present, that is, male members (οἱ ἀδελφοί, Act_15:23), without doubt, however, those only who were of full age. But the terms: σὺν ὅλῃ τῇ ἐκκλησία, and οἱ ἀδελφοί, Act_15:23, show quite plainly that the customary names of this assembly, viz., “Apostolic Council,” “Convention of the Apostles,” are not altogether appropriate. Independently of the fact that the elders of the congregation had already been addressed by the congregation at Antioch, Act_15:2, as well as the apostles, and, according to Act_15:6; Act_15:22-23, participated in the proceedings, it is expressly stated that the congregation itself in Jerusalem, was present at the assembly, and that the members were not merely hearers, but also assisted in framing the resolution (σν̀ν ὅλῃ τ.ἐκκλ.).

b. To send chosen men [to choose and send men]. (’Εκλεξαμένονς—πέμψαι, is equivalent to: ἵνα ἐκλεξάμενοι—πέμψωσι. [Winer: Gr. N. T. § 38. 4.]). The resolution to choose messengers among the members of the congregation at Jerusalem, and send them to Antioch, had not been previously proposed. It was a happy thought, although the name of the person who first suggested it, is not given. The congregation of Antioch had sent a deputation, consisting of several of its members to the one in Jerusalem (καί τινας ἄλλονς ἐξ αν̓τῶν, Act_15:2.). It was, accordingly, a just and reasonable recognition of this congregational embassy, when the Christians of Jerusalem likewise sent messengers of its own to Antioch, in order to express, in this manner, its fraternal sentiments, and contribute its share in strengthening the bond of union which already existed. It was, moreover, a judicious measure that messengers from Jerusalem accompanied Paul and Barnabas, inasmuch as the testimony of the former fully confirmed the report furnished by the Antiochians on their return; omnibus modis cavebatur, ne Paulus sententiam concilii videretur pro suo referre arbitrio. (Bengel). Comp. Act_15:27 : καὶ αν̓τον́ς—ἀπαγγέλλοντας τὰ αν̓τά.

c. Two men were chosen for this purpose: the first was Judas, surnamed Barsabas, of whom we have otherwise no knowledge whatever; his surname has induced some learned men (Grotius, for instance) to believe that he was a brother of Joseph Barsabas, who had, with Matthias, been proposed as a candidate for the apostleship, Act_1:23.—The other was Silas, well known as, subsequently, a fellow-laborer and companion of Paul in his missionary work among the Gentiles; Paul himself calls him Silvanus (1Th_1:1; 2Co_1:19). Both are here described by Luke as ἄνδρες ἡγούμενοι ἐν τοῖς ἁδελφοῖς, i.e., they not only exercised great influence, but were also office-bearers in the congregation, whose duty it was to guide others; compare Heb_13:7; Heb_13:17, where the officers and teachers of the church receive this title [ἡγον́μενοι]. They were, probably, elders of the congregation in Jerusalem; Luke calls them also prophets, Act_15:32.

Act_15:23. a. And they wrote letters by them [And they placed in their hands the following letter (τάδε); for the anacoluthonγράψαντες instead of γρ́ψαντας, see Winer: Gr. N. T. § 63. I. 1.—Tr.]. The adoption of a resolution that a general epistle should be addressed to the Gentile-Christians, is another circumstance which had not hitherto, been mentioned in the account of the proceedings, that is, if we assume that ἐπιστεῖλαι, [see Exeg. note on] Act_15:20, signifies, not literis mandare, but, simply, mandare. An epistle was the most suitable means for conveying to the remote Gentile-Christians, whom the matter concerned, a knowledge of the decision and pleasure of the assembly, in the original form, and in an authentic statement. The document was placed in their hands (διὰ χειρὸς αν̓τῶν), i.e., of Judas and Silas, the two messengers sent from Jerusalem—not in those of Paul and Barnabas. It is the only congregational general letter of the apostolic age, which has descended to us, and the oldest synodical public letter (if we may use the expression), with, which we are acquainted. Luke does not mention the name of the person who composed it, or acted as scribe, neither does he state the language in which it was written. But its genuine Greek epistolary form, beginning with χαίρειν, and closing with ἔῤῥωσθε, and the phrase ευ̇̄ πράττειν (Act_15:29), which so frequently occurred in letters, render it very probable that it was originally written in Greek, and that Luke has, consequently, given us an exact copy of the original itself. We may, besides, easily suppose, as Bengel has already done, (who is sustained by Bleek, in Stud. und Krit., 1836, 1837), that James, the brother of the Lord, composed the letter, in the name and by the authority of the assembly. For he exercised at that time already (comp. Act_12:17), a commanding influence in the congregation, and he had himself, on the present occasion, materially assisted in conducting the assembly to a decision. And, lastly, an analogy, in more than one point, may be found between this letter and the Epistle of James, of which he is unquestionably the author.

b. The apostles, and elders, etc.—The letter is addressed to the Gentile-Christians as to brethren (τοίς—ἀδελφοῖς τοις ἐξ ἐθνῶν), and thus their equality with the Judæo-Christians in rank and privileges, is unequivocally acknowledged. They are, further, described as inhabitants of Antioch, of Syria, and of Cilicia. The capital city, the congregation of which had originally brought the matter forward, is appropriately mentioned in the first place; the name of the whole province (Syria) succeeds, and that of Cilicia is then added. It necessarily follows that Christian congregations must, already at that time, have existed in Cilicia, [comp. Act_15:41], and that they, too, had been disturbed by the efforts of the Judaists. On the other hand, the congregations which had been recently formed in the two provinces of Asia Minor, viz., Pisidia and Pamphylia, are not mentioned, although the proceedings in Jerusalem referred also to them; comp. Act_16:4. It is possible that they had not yet been disturbed by the visits of Judæo-Christians, who entertained Pharisaical sentiments.

Act_15:24. As we have heard.—The occasion of the letter is stated in brief, but expressive, terms. The assembly declares that the procedure of those who had molested the Gentile congregations by their Judaizing demands, was unauthorized; οῖς ον̓ διεστειλάμεθα, i.e., ‘they received no commission, no authority, for such a course, from us.’ Their conduct is described as a ταράσσειν λόγοις—conduct which created disturbances, doubts and scruples; Paul uses the same expression in Gal_5:10; ὁ ταράσσων ὑμᾶς. The result is, further, described as an ἀνασκευάζειν τὰς ψυχὰς ῦμῶν, evertere, destruere animas; this verb does not occur in the Septuagint, and is found in the New Testament only in this passage. It signifies: to break down, to destroy, a building, and is, hence, precisely the opposite of οἰκοδομεῖν; comp. Act_9:31. The assembly, accordingly did not spare the authors of those troubles, but disapproved of their conduct and condemned it, as not only altogether unauthorized, but also as adapted solely to disturb the consciences of men.

Act_15:25-26, a. To send chosen men [To choose and send men]. The assembly, on the other hand, unequivocally sanctions, in its general letter, the course pursued by Paul and Barnabas. They are significantly styled οἱ ἀγαπητοὶ ἡμῶν. While the Judaistic emissaries had assumed a hostile attitude towards the apostles of the Gentiles, the Judæo-apostles, the elders, and the whole congregation in Jerusalem, emphatically express the ardent love with which they regard Paul and Barnabas, and declare that they were intimately united with them in spirit. Moreover, they commended the unconditional self-devotion of these two men, who were willing to sacrifice even their lives for the Lord Jesus, for the confession of his name, and for His honor. [Men, Act_15:26, (ἀνθρώποις) in apposition with Barnabas and Paul, not with men (ἄνδρας) in Act_15:25.—Tr.]. (ΙΙαραδοῦναι τὴν ψυχήν means: to deliver up, to jeopard, the soul, the life.). These words were intended to be a recommendation and a justification of the two men, on whom personally their opponents had doubtless thrown suspicion, but for whose integrity the members of the assembly pledge themselves.—The name of Barnabas precedes that of Paul [see Exeg. note on Act_15:12-15. a.—Tr.], as the former had been longer known to the apostles and the congregation, and this arrangement is a plain indication of the genuineness of the letter [of its “diplomatic” precision. (Bleek, Meyer, de Wette).—Tr.]

b. The resolution was adopted by them γενομένοις ὁμοθνμαδόν (an adverb, where an adjective would be expected [Winer: Gr. N. T. § 54. 2.—Tr.]), that is: “after we were of one mind”; the sense is that the resolution was not adopted by a majority, while a difference of opinion still remained, but by a unanimous vote. We must, accordingly, suppose that after those who entertained Pharisaic views, had expressed themselves in very emphatic terms, (see Act_15:5; Act_15:7), they were ultimately silenced by the decisive testimony of the apostles, and the cordial concurrence of the large congregation. Compare Baumgarten [Die Apostelgesch, etc.], II. 1, 159. It is not, indeed, implied that their Judaistic sentiments had been changed or extirpated, but simply, that, at the moment, they felt that they were defeated, and bowed before the power of the truth.

Act_15:27. We have sent, therefore.—The two ambassadors, Judas and Silas, who had been chosen in order to proceed with Barnabas and Paul to the Gentile-Christians (Act_15:25), are directed to announce διὰ λόυ, i.e., by word of mouth, the same things (τὰ αν̓τά) which the letter contained. The expressions τὰ αὐτά and διὰ λόγου, belong together, so that the sense cannot be, as Neander supposes: ‘Judas and Silas will tell you the same things that Paul and Barnabas announce.’ The following words, moreover, viz., ἔδοξε γὰρ, show that the subject to which ἀπαγγέλλειν refers, can be no other than the substance of the resolution concerning the Christianity of the Gentile-Christians.

Act_15:28-29. a. It seemed good to the Holy Ghost and to us.—With regard to the grammatical construction, it may be remarked that we should not depart from the most obvious and simple sense (according to which two subjects are placed in juxtaposition, to whom the decision and the resolution are ascribed), unless an unintelligible or inappropriate interpretation of the words would be the result. But the most obvious sense is, at the same time, here appropriate in every respect; see below, Doctrinal and Ethical, No. 4. It is, therefore, not necessary to resort to any far-fetched interpretation and assume that a hendiadys occurs here, i.e., either “to the Holy Ghost in us,” (Olshausen), or, “nobis per Spiritum Sanctum.” (Grotius). The explanation of Neander appears to be even more artificial; he assumes that the words τ. ἁγ. πνεύματι occur as an ablative, i.e., “through the Holy Ghost it pleased us also, (as well as Paul and Barnabas).” [Neander recalled or modified his original opinion in a later edition of Gesch. d. Pfl. (History of the Planting, etc. I. 166, text and note 1), and explains: “We have resolved” (not “through,” for then ἐν should precede, according to the N. T. usus loquendi) “under the guidance of the Holy Ghost, to lay, etc.”—Tr.]. The resolution means, in general, that the assembly did not wish to impose any further burden on the brethren among the Gentiles except “these necessary things.” (’Επιτίθεσθαι is not passive, imponi per quosvis doctores (Bengel), but occurs here in an active sense, as it does in by far the greatest number of cases in which it is employed.

b. To lay no greater burden.—The whole assembly, accordingly, declares that the Gentile-Christians shall be exempt from any further exactions, as far as a Mosaic legality is concerned, and be required to abstain only from the four things which James had already specified. The enumeration in Act_15:29, differs from that in Act_15:20, merely in substituting εἰδωλόθντα for εἴδωλα (the former: partaking of sacrifices which had been offered to gods), and in assigning the fourth instead of the second place to πορνειά. The words at the close: ἐξὦν—ευ̇̄ πράξετε, show conclusively that the term ἐπάναγκες does not refer to any unconditional and absolute necessity of a moral nature, for that language would be very inexpressive and feeble, and, indeed, altogether inappropriate, if the intention was to demand an abstinence which was absolutely and per se indispensable. The last sentence rather seems to give counsel, in a faithful and impressive manner. Ἐξ ὦς is not to be understood as in direct connection with διατηρεῖν, in the sense of: abstinere a re, for διατηρεῖν is always connected with an accusative, only seldom with μή, and never with ε̇κ; ἐξ ὦν is, therefore, equivalent to “in consequence of,” or, “accordingly.” Εν̓͂ πράττειν does not mean: to do morally right, but, to be in a good condition; it is against the usus loquendi of the New Testament, to regard it as identical with σωθῆναι (Kuinoel). [Ενὐ̄ πράξετε—says Meyer, who refers to various passages in Plato and Demosthenes,—means: “Ye shall be in a favorable condition,” namely in consequence of the peace and concord which will then prevail among Christians. Ἐῤῥωσθε is the epistolary Valete.—Tr.]

c. With respect to the question: How can the present report of the assembly and its proceedings, be reconciled with the statement of the apostle Paul in Gal_2:1 ff., see my Apost. u. nachap. Zeitalt. 2d. ed. p. 393, [where Lechler devotes more than 40 pages to a successful examination of, and answer to, certain difficulties proposed by Baur, Schwegler, Zeller, etc.—Tr.]

DOCTRINAL AND ETHICAL

1. This is the first ecclesiastical assembly or Synod that is mentioned in the history of the Church; it furnishes an apostolical model for all succeeding ages. It was held for the purpose of considering an important question, involving essential points connected with the Christian doctrine and life—a question, too, which it was imperatively necessary to answer. The subject concerned the entire church of Christ of that age—the Gentile-Christians in a direct, and the Judæo-Christians, in an indirect manner. The decision was voluntarily submitted by the congregation of Antioch, which was immediately interested, to Jerusalem, as the mother-church. But the apostles did not assume the office of deciding, still less did Peter act alone; they did not even proceed to action with the elders as their associates; on the contrary, the whole congregation at Jerusalem was present, and rendered essential aid in the solution of the question that had been proposed. The opposite opinions which were entertained, were expressed with the utmost freedom. But truth and evangelical liberty triumphed, and, indeed, solely by the power of the Spirit—of the word of God—of His wonderful works. The decision was made, not by a doubtful majority which tyrannized over the minority, but by the assembly, with entire unanimity of sentiment. This result, moreover, had not been previously known and arranged, so that the proceedings were instituted only for the sake of appearance, or afforded simply a delusive spectacle. The views which ultimately prevailed, and the practical resolution which was adopted, were, on the contrary, the development and natural result of the preceding discussion. The resolution was not skilfully constructed to suit any concessions which the several parties made with a calculating spirit; it was the fruit of an honest consideration of the whole matter, conducted in the fear of God and with a desire to maintain the truth, and it proceeded from men who were guided and illuminated by the Holy Spirit; see below, No. 4.

2. The assembly addressed an epistle to the brethren among the Gentiles; the genuineness and authenticity of the alleged decrees of the assembly were thus established by a written instrument. The wish that the report of the proceedings should not be simply verbal, was both wise and benevolent. Although Paul and Barnabas might enjoy the confidence and love of the apostles and the congregation in Jerusalem in the highest degree, and although Silas and Judas might possess very great influence, and really be ἡγούμενοι, they were, nevertheless, not infallible men, whose report was necessarily and absolutely trustworthy; the sense of the assembly could be conveyed with perfect accuracy and fidelity only by writing. Our evangelical motto is: Verbo solo. The word of the Scriptures, as inspired by the Spirit—the word in which the Spirit lives, and through which the Spirit can, with power, fulness, and directness, influence accessible souls—is our treasure, and firm ground of faith.

3. True Christian love is not effeminate and feeble in its character, or so spiritless that it does not venture at any time to refuse its concurrence. If the Redeemer could not have pronounced a “Woe!” in the case of perverse men, of Pharisees and Scribes, his “Blessed!” would not possess that heavenly power of love, which it now exercises. If the apostles and brethren had not spoken in opposition to the Pharisees in the assembly, disapproved of their course, and uttered words of stern rebuke (Act_15:24), they would not have displayed sincere love to the Gentile-Christians, and to Paul and Barnabas themselves. But they repelled the former with the utmost decision, in order to add to the freedom and cordiality with which they embraced the latter. He alone who unhesitatingly and consistently honors the truth, is capable of entertaining a genuine, Christian love in his heart, and manifesting it in his life.

4. The declaration: It seemed good to the Holy Ghost, and to us, is of great importance. It has, on the one hand, been often interpreted as an expression of hierarchical arrogance, and has been exposed to censure; it has, on the other, been altered in sense and softened by interpreters, with good intentions, but without due consideration; see Exeg. etc. above, Act_15:28-29. a. In order to ascertain the true meaning of the words, the circumstance should be carefully noted, that the letter speaks of two resolutions adopted by the assembly, only one of which is mentioned in this manner. The resolution to send messengers to the Gentile-Christians, Act_15:25, is introduced only with the words: ἕδοξεν ἡμῖν γενομένοις ὁμοθυμαδόν; the other, on the contrary, according to which no further burdens should be imposed on the Gentile-Christians, and only abstinence in certain cases should be required, is thus introduced: ἔδοξε τῷ ἁγ. πν. καὶ ἡμῖν. It hence follows that the assembly does not ascribe all its resolutions ultimately to the Holy Ghost, but only that momentous decision which so deeply concerned the conscience alike of the brethren among the Gentiles, and of the Judæo-Christians themselves. It is solely this resolution which the assembly recognizes as one not only dictated by human wisdom, but also divinely inspired, or as one which proceeded from the guidance of the Holy Ghost himself. Can it be possible that this expression of the convictions of the assembly, contained an error or a wrong—that it originated in a fanatical self-delusion—or, that it was an attempt to deceive others, suggested by spiritual pride or hierarchical ambition? By no means! It conveys, on the contrary, a striking truth, conceived with entire sobriety of judgment, and announced in a devout spirit after calm deliberation. The assembly recognizes with humility and gratitude to God, and is not ashamed to make the confession before men, that, with regard to the best course, or the true bond of union, that is, such a solution as neither sacrifices truth to love, nor violates love for the sake of truth—a solution which both vindicates evangelical liberty, and secures the unity of the church of Christ—they are indebted, not to themselves, but to the Holy Ghost, who guides into all truth; and thus they give the glory to God. And yet they do not deny that they, too, had labored, had carefully deliberated in common, and honestly sought after the truth—and that the result had not been obtained from above while they slept, but followed after they had themselves (καὶ ἡμῖν) made diligent and earnest efforts. This peculiar language recognizes, accordingly, both the divine and gracious operations of the Holy Ghost, and also the independent action of man in searching and laboring; it furnishes, not a partial, but a complete view of their internal convictions, and combines humility with Christian dignity.—The remark may, finally, be made, that this passage furnishes an indirect proof of the personality of the Holy Ghost. For it is only when this doctrine is admitted, that a δοκεῖν, in the sense in which the word here occurs, can be ascribed to the Holy Ghost, i.e., an intention and determination of the will.

HOMILETICAL AND PRACTICAL

Act_15:22. Then pleased it the apostles, etc.—We have here a model of Christian prudence, suited to all succeeding ages; it teaches that mode of regulating the affairs of a congregation, deciding questions, and directing any institution, by which the rights of conscience, the claims of love, and the existence of personal liberty, are respected, while, at the same time, the welfare of the great majority is thus promoted. (Rieger).—Men of their own company [from among themselves].—The act of selecting messengers from the congregation in Jerusalem, was of service both to the Christians of Antioch, and also to Paul and Barnabas. It convinced the former that their own messengers did not, as it frequently occurs, unconsciously report their own opinion as that of the assembly; to the latter, nothing could be more welcome than a course by which their integrity, and their rightful claim to the title of apostles, would be attested by Jerusalem.

Act_15:23. And they wrote letters by them.—A mere verbal communication, even though upright brethren should be the agents, did not appear to the apostles to be an adequate and sufficiently sure method of conveying the knowledge of doctrinal truths and ecclesiastical ordinances. They deemed it necessary to express their sentiments in writing. The circumstance shows how far the apostles were from entertaining the opinion that any individual could be infallible, although he might even be the most prominent among their brethren. We gratefully acknowledge the wisdom of God, who did not give us merely oral testimony, but furnished us with a “sure word of prophecy” [2Pe_1:19] in a written form. Our faith now rests on a firm foundation, since we can say: “It is written.” (Ap. Past.).

Act_15:24. As we have heard … subverting [in that they unsettle] your souls.—Observe that the Holy Ghost does not send the men who teach works and the law, but says that they confuse and distress Christians. (Luther).—The Holy Ghost does not send false teachers; they come without authority; they do not edify, but only confuse and distress. Even as sound doctrine cheers the heart, and makes it strong in God, so false doctrine unsettles the soul, and does not allow it to find true peace. (Starke).

Act_15:25-26. With our beloved Barnabas and Paul, men that have hazarded their lives, etc.—With the same firmness and decision with which they withdrew from the Christians of Jerusalem who entertained Pharisaic sentiments, they acknowledged Barnabas and Paul. They term them beloved friends; and, for what reason? They delivered up their lives for the name of Christ, not only by exposing themselves to bodily danger, but also by consecrating all the powers of their souls to the service of Jesus. Such a course still continues to constitute the duty and the glory of a servant of Christ. He issues the command: “Die at the post of duty, but gain souls for the Lamb.” (Williger).

Act_15:27. Tell you the same things by mouth.—The oral and the written testimony were intended to sustain each other. It was necessary that the dead letter of the Scriptures should be made alive by the Holy Ghost who spoke through the men of God. And so, too, in our own day, it is not sufficient that the word of God should be read; it must also be heard, when it is spoken by divinely enlightened men. (Williger).

Act_15:28. For it seemed good to the Holy Ghost, and to us.—The Holy Ghost is the arbiter and judge in matters of religion.—The decision of a case which believers have considered in the light of the Holy Ghost, may very properly be regarded as a decision of the Holy Ghost.—Our decision should not anticipate, but conform to, that of the Holy Ghost.—Let no one attempt to obtrude his fancies on others, as if they constituted the will of the Holy Ghost. (Starke).

Act_15:29. From which if ye keep yourselves, ye shall do well.—Even when they mention those few points which they deem necessary, they employ very moderate terms (“Ye shall do well”), as compared with the violent threats of the others (“Ye cannot be saved”, Act_15:1). How tenderly we should deal with the consciences of men! (Rieger).—As we learn from the introductory words of the Epistle, that the command was not intended for all the congregations, so, too, we learn from these concluding words, that it was not to be of perpetual validity, but to endure only until the attachment to the Mosaic ordinances had somewhat abated. (Ap. Past. and Bengel’s Gnomon).—Fare ye well. Through this concluding salutation, expressed in the manner of the Greeks, the Hebrews became Greeks to their Greek brethren. They could, with great propriety, say: “Fare ye well,” to brethren who had found eternal life by faith in the Lord Jesus, and whose fraternal love was the rule of their conduct in all the affairs of this life. “Fare ye well”, that is, Be faithful to Jesus ! (Besser).

The wisdom and the love with which we should deal with errors and the erring, in the Church.—The Church of the Lord possesses legislative powers: I. Because the Spirit of God operates in her, Act_15:28; II. Because it is her duty to decide on the changing affairs of this life with a view to the salvation of mankind, Act_15:24; Act_15:29. (Lisco).—How is that which is temporary in Christianity to be set aside? I. When has the proper time arrived? II. By what considerations are we to be guided? (id.).—The Epistle of the church of Jerusalem to the brethren among the Gentiles, viewed as an adequate and valid charter for mankind, now released from the bondage of the law: adequate and valid, I. On account of the occasion which called it law, forth; (it concerned the question: Moses or Christ? Human traditions, or the work of God?) II. On account of its holy and inviolable source: (it was dictated by the Holy Ghost, Act_15:28). III. On account of its venerable bearers; (they were heralds of evangelical grace and truth, whom God himself had accredited.) IV. On account of the incontestable truth of its contents; (exemption from the temporary ceremonial, but not from the eternal moral law, Act_15:29; release from the yoke of servile obedience, but not from the service which self-denying love renders to the Lord, Act_15:26).—True evangelical liberty: it is, indeed, I. Freedom from human ordinances and a ceremonial service, Act_15:24; Act_15:28, but at the same time, II. Subjection, in love, to the Lord (Act_15:26), to the eternal moral Act_15:29.—The written word of God, and its living bearers; each is attested by the other: I. The Scriptures, by the character of the bearers: II. The bearers, by the character of the Scriptures.

Footnotes:

[10]Act_15:22. [In place of ἐπικαλοὐμενον before Bαρσ., of text. rec., from H., fathers, etc., recent editors agree in adopting the simple form with A. B. C. D. E. G., and Cod. Sin., and regard the former as an explanatory correction.—Tr.]

[11]Act_15:23. Five important MSS., A. B.C. D. and Cod. Sin., omit καὶ οἱ [of text. rec.] before ἀδελφαό, as well as several fathers and versions [Vulg., etc.]. Lachmann has therefore cancelled καὶ οἱ. But it may easily be conceived that the omission was occasioned by a scruple respecting the coöperation of the congregation with the apostles. [Meyer, whose opinion de Wette adopts, supposes that the omission was the result of a hierarchical feeling, and that the two words are genuine.—Tr.]. E. G. H., and most of the versions and fathers, insert καὶ οἱ, and this reading is, with Tischendorf, to be received as genuine. [It is dropped by Alf. as an interpolation. Cod. Sin. (original) omitted it, but it was inserted by a later hand, marked C by Tisch.—Tr.]

[12]Act_15:24. The words: λέγοντες περιτὲμνεσθαι καὶ τηρεῖν τὸν νόμον, [of text. rec., and found in C. E.] are wanting in A. B. D. [and Cod. Sin.], in several versions [Vulg. etc.], and fathers; they are a gloss from Act_15:1; Act_15:5, and have therefore been very properly cancelled by Lach. and Tisch. [But both Meyer and de Wette incline to the opinion that the words are genuine; E. even inserts δεῖ after περιτέμ.; the manuscripts vary considerably; Alf. says that the words are “manifestly an interpolation,” and, like Born., omits them.—Tr.]

[13]Act_15:27. [In place of “mouth,” (Tynd., Cranmer, Geneva), the margin of the Engl. Bible proposes “word.” (Wiclif.); διὰ λόγου is equivalent to “verbally” or “orally.”—Tr.]

[14]Act_15:28. Tischendorf has cancelled τούτων [of text. rec. from E.G.] after τῶν ἐπάναγκες, but on the authority of only one manuscript, viz. A. [The word is omitted by several minuscules and fathers.]. Lach., in accordance with B. C. D. [and H.], reads τούτων τῶν ἐπάναγκες [and is supported by Meyer.—D. omits τῶν. Alf. omits τούτων altogether, as a marginal gloss.—Cod. Sin. (original) reads: τουτων επαναγκαις; a later hand (C) here inserted των.—επαναγκαις is found also in A. C.—Tr.]

[15]Act_15:29. Tischendorf [with Lach.], in accordance with A (orig.). B. C [and Cod. Sin.].reads καὶ πνικτῶυ, whereas the singular,πνικτοῦ [of text. rec.] is found in A. (corrected), as well as in E. G. H. [Vulg.—D. omits καὶ πν. Alf. agrees with Tisch., and supposes that the singular is an “alteration for uniformity with Act_15:20.”—Cod. Sin. (original) exhibits the plural, for which a later hand, C, inserted the singular.—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

15:22-29 The Jerusalem church chose two of the church leaders to report its decision. They took with them a letter from the apostles and elders . . . in Jerusalem explaining the terms of the agreement.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 15:22. Ἔδοξε, it pleased) A weighty word, Act 15:25; Act 15:28; Act 15:34. The synonym is, κρίνω, I judge, my sentence is, Act 15:19; whence τὰ δόγματα τὰ κεκριμένα, the decrees that were ordained, ch. Act 16:4.—ἐκκλησίᾳ, the Church) This too had its part to act (its share) in the decision.—ἐκλεξαμένους) Resolve the words thus, ἵνα ἐκλεξάμενοι ἄνδρας πέμψωσι.—ἐξ αὐτῶν, from among themselves) in whom they could repose confidence. In all ways precaution was taken that Paul should not seem to be reporting (delivering) the decision of the council, as if it were his own.—καὶ Σίλαν, and Silas) Silvanus is put before Timothy, as the companion of Paul, in 2Co 1:19, and both Epp. to the Thess.: from it is formed the diminutive, Silas: ch. Act 17:10.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_15:22. Ἐκλεξαμένους] is not to be taken, with Beza, Er. Schmid, Kuinoel, and others, for ἐκλεχθέντας, as the middle aorist never has a passive signification; on the contrary (comp. Act_15:40), the correct explanation is (accusative with the infinitive): after they should have (not had) chosen men from among them, to send them, i.e. to choose and to send men. Comp. Vulg., and see Kypke, II. p. 73; Winer, p. 239 [E. T. 319 f.].

Nothing further is known of Judas Barsabas (whom Grotius and Wolf consider as a brother of Joseph Barsabas, Act_1:23). Ewald considers him as identical with the person named in Act_10:23. Concerning Silas, i.e. Silvanus (see on 2Co_1:19), the apostolic companion of Paul on his journeys in Asia Minor and Greece (Act_17:4, Act_10:14 f., Act_18:5, also 1Pe_5:12), see Cellar. de Sila viro apost., Jena, 1773; Leyrer in Herzogs Encykl. XIV. p. 369. These two men, who were of the first rank and influence (ἡγουμ., comp. Luk_22:26) among the Christians, were sent to Antioch to give further oral explanation (Act_15:27).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 15:22 . ἔδοξε : the word is often found in public resolutions and official decrees, Herod., i., 3; Thuc., iv., 118 L) and .). τοῖς ἀποσ .… ἐκλεξ .… γράψ .: on the irregular construction see Page and Rendall, and instances in Alford and Lumby; and further, Burton, N. T. Moods and Tenses , p. 173. σὺν ὅλῃ τῇ ἐκκλ ., cf. Act 15:12 , πᾶν τὸ πλῆθος , cf. Iren., Hær. iii., 12. ἐκλεξ . ἄνδρας πέμψαι : “to choose men out of their company, and send,” R.V. In A.V. we lose sight of the fact that the choice was thus made in the rendering “chosen men,” a rendering which takes ἐκλεξ . middle as if passive (see Wendt’s just criticism, and cf. Act 15:40 ἐπιλεξ .). Ἰούδαν τὸν ἐπικ . Β ., see critical note, sometimes regarded as a brother of Joseph Barsabbas in Act 1:23 . Ewald thinks that he was actually identical with him. Nothing further is known of him, but if he was a brother of Joseph Barsabbas, he too may have been amongst the personal followers of the Lord; hence his leading position, see also B.D. 2 “Judas,” p. 1830. Σίλαν , cf. Act 15:40 , Act 16:19 ; Act 16:25 ; Act 16:29 , Act 17:4 ; Act 17:10 ; Act 17:14 , Act 18:5 , 2Co 1:19 , 1Th 1:1 , 2Th 1:1 , 1Pe 5:12 . The name may have been contracted for Silvanus, but it may also have been a Greek equivalent for a Hebrew name שֶׁלֶשׁ = Tertius, or שֶׁלַח , Gen 10:24 , see especially Winer-Schmiedel, p. 143, note, and Zahn, Einleitung , i., p. 23, who prefers שׁאל , “bitten, erfragen”. Paul always used the form Σιλουανός (so 1Pe 5:12 ), Blass, Gram. , pp. 70, 71, Winer-Schmiedel, u. s. , and also pp. 74, 75. On the supposed identity of Silas with Titus, who is never mentioned in Acts, see above; and Wendt, in loco. If the two passages, 2Co 1:19 ; 2Co 8:23 , on which the advocates of this view rely make the identity possible, the description of Titus, Gal 2:3 , is completely at variance with the description of Silas in this chapter (“perversa, ne quid durius dicam, conjectura” Blass, in commenting on the supposed identity). ἡγουμένους , cf. Act 15:32 , προφῆται ὄντες : the word is also used in Heb 13 three times, once of those who had passed away, Act 15:7 , and in Act 15:17 ; Act 15:24 of actual authorities to be obeyed. The word is applied in the LXX to various forms of authority and leadership (see also references to the word in classical Greek, Grimm-Thayer), and cf. Clem. Rom., Cor [288] , i. 3 (Act 21:6 ), with Act 15:7 , xxxvii. 2, Lev 1 , lx. 4. It is quite possible that it may have essentially = διδάσκαλοι , Act 13:1 ( cf. Act 14:12 , ἡγούμ . τοῦ λόγου ), cf. Heb. u. s. , with Didaché , iv.1, and see Zöckler, Apostelgeschichte , p. 249; Harnack, Proleg. to Didaché , p. 95; or the mere fact that Judas and Silas may both have been personal followers of Jesus would have conferred upon them a high degree of authority (Plumptre); or the term ἡγου . may be used as a general one, and we cannot say to what particular office or qualification it may have extended besides that involved in Act 15:32 . For use of the word in sub-apostolic times see Gore, Church and the Ministry , p. 322, etc., Moberly, Ministerial Priesthood , pp. 166, 186. The word may be called characteristic of St. Luke (Friedrich, p. 22, cf. Luk 22:26 , Act 7:10 (of civil rule), Act 14:12 ).

[288] Corinth, Corinthian or Corinthians.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

In a lawful Synod, neither they which are appointed and chosen Judges, appoint and determine anything tyrannously or upon a lordliness, neither doth the common multitude set themselves tumultuously against them, which sit as Judges by the word of God: as the like order also is held in publishing and ratifying those things which have been so determined and agreed upon.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Judas surnamed Barsabas--therefore not the apostle "Judas the brother of James" (Act 1:13), surnamed "Thaddeus" (Mat 10:3); nor can it be shown that he was a brother of "Joseph called Barsabas" (Act 1:23). But nothing is known of him beyond what is here said.

and Silas--the same as "Silvanus" in the Epistles. He became Paul's companion on his second missionary journey (Act 15:40).

chief men among the brethren--selected purposely as such, to express the honor in which they held the church at Antioch, and the deputies they had sent to the council, and, as the matter affected all Gentile converts, to give weight to the written decision of this important assembly. They were "prophets," Act 15:32 (and see on Act 11:27), and as such doubtless their eminence in the church at Jerusalem had been obtained.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 22. Then pleased it the apostles and elders, with the whole Church] James determined what ought to be done; and the whole assembly resolved how that should be done.

Chosen men of their own company] Paul and Barnabas were to return: they could have witnessed to the Church at Antioch what was done at the council at Jerusalem; but as it was possible that their testimony might be suspected, from the part they had already taken in this question at Antioch, it was necessary that a deputation from the council should accompany them. Accordingly Judas and Silas are sent to corroborate by their oral testimony what was contained in the letters sent from the council.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

22. It pleased the apostles. That tempest was made calm not without the singular grace of God, so that after the matter was thoroughly discussed, they did all agree together in sound doctrine. Also the modesty of the common people is gathered by this, because, after that they had referred the matter to the judgment of the apostles and the rest of teachers, they do now also subscribe to their decree; and, on the other side, the apostles did show some token of their equity, in that they set down nothing concerning the common cause of all the godly without admitting the people. For assuredly, this tyranny did spring from the pride of the pastors, that those things which appertain unto the common state of the whole Church are subject (the people being excluded) to the will, will not say lust, of a few. We know what a hard matter it is to suppress the slanders of the wicked, to satisfy most men who are churlish and forward, to keep under the light and unskillful, to wipe away errors conceived, to heal up hatred, to appease contentions, [and] to abolish false reports. Peradventure, the enemies of Paul and Barnabas might have said that they had gotten letters by fair and flattering speeches; they might have invented some new cavil; the rude and weak might, by and by, have been troubled; but when chief men come with the letters, that they may gravely dispute the whole matter in presence, all sinister suspicion is taken away.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(22) The apostles and elders, with the whole church.—The latter words are important, as showing the position occupied by the laity. If they concurred in the letter, it must have been submitted to their approval, and the right to approve involves the power to reject and, probably, to modify. It is probable enough, as in the analogous constitution of Greek republics above referred to (see Note on Act_15:4), that the Ecclesia, or popular assembly, did not possess the power of initiating measures; but their right to vote appears, from this instance, to have been indisputable. (See, however, Note on the next verse.) It does not follow, of course, that what was thus the polity of the apostolic age was necessarily adapted for the Church of all subsequent ages; but the exclusion of the laity from all share in Church synods, though it may be defended as a safeguard against the violence of a barbarous or faithless age, must, at any rate, be admitted to be at variance with primitive and apostolic practice.

To send chosen men.—Literally, the participle being active in meaning, to choose and send men. This was obviously necessary, to guard against suspicion. Had Paul and Barnabas alone been the bearers of such a letter, it might have been said that they had forged it.

Judas surnamed Barsabas.—The same patronymic meets us, it will be remembered, in Act_1:23, as belonging to “Joseph, called Barsabas, who was surnamed Justus.” It is a natural inference that the two were brothers, and therefore that the disciple now mentioned had been among those who were personally followers of our Lord. This would naturally clothe him with a high authority. The fact that he is spoken of in Act_15:32 as a prophet, makes it probable that he was of the number of the Seventy. (See Note on Luk_10:1.)

Silas.—This may have been either a contracted form of Silvanus, as Antipas was of Antipatros, or an Aramaic name, for which Silvanus was adopted as the nearest Greek equivalent. It is probable that he, too, fulfilled the same conditions as his companion. He also was a prophet (Act_15:32). His later history will be noticed as it comes before us. As the name is connected with the Hebrew for “three,” he has by some been identified with the Tertius of Rom_16:22; but it is hardly probable that one who had been known at Corinth as Silvanus (2Co_1:19), should afterwards have changed his name.

Chief men among the brethren.—The title thus given is the same as “those that bear rule over you,” in Heb_13:17, and implies that they had a position of greater authority than the other elders, as at least primi inter pares. This also falls in with the view that they had been disciples of Christ, who, as the number of witnesses diminished, came more and more into prominence.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22–29. Answer and deputation sent from Jerusalem. The letter of the Synod to the Christians of Antioch

22. Then pleased it] The word is one often used in the official announcements of what has been decreed by authority, or of public resolutions (cp. Herod. i. 3; Thuc. iv. 118, &c.). So the more formal rendering, “It seemed good to,” would come nearer to the force of the word.

the apostles and elders, with the whole church] So the decree was the voice of the whole church, and the deputies sent were chosen by the whole body, and it is in the name of ‘apostles, elders and brethren’ that the letter runs (Act_15:23).

to send chosen men of their own company] More literally (with R. V.), to choose men out of their company and send them, which rendering makes it clear that the election of those sent was the work of the whole assembly.

with Paul and Barnabas] That the church of Antioch might have the confirmation of the decree from the lips of others beside these two, for they might be supposed to favour especially all that was considerate towards Gentile converts.

Judas surnamed Barsabas] The oldest texts give ‘Judas called Barsabbas.’ Of this man nothing more is known than what we learn from this chapter. But as Barsabbas is clearly a patronymic, it has been conjectured that he was the brother of Joseph called Barsabbas, mentioned in Act_1:23, where the MSS. and editions have the same variation of spelling.

Silas] This is probably the same person who in St Paul’s Epistles (2Co_1:19; 1Th_1:1; 2Th_1:1) and by St Peter (1Pe_5:12) is called Silvanus. For an account of similar contracted names cp. Winer’s Gram. (ed. Moulton), pp. 127, 128. The mention of Silas is frequent in the Acts in this and the next three chapters. He was one of St Paul’s companions in the first missionary journey into Europe.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then pleased it the apostles and elders, with the whole church,.... The opinion, judgment, and advice of James, being approved of by the whole body of the apostles, ministers, and brethren of the church assembled together on this occasion; they unanimously agreed,

to send chosen men of their own company to Antioch, with Paul and Barnabas; that is, they thought fit to choose some persons from among themselves, out of that assembly, or who were members of the church at Jerusalem; and send them to Antioch, where the difference began, along with Paul and Barnabas, to give an account of the sense of the apostles, elders, and brethren, about the affair in controversy, and what was their advice upon the whole: and the rather they took this step, to prevent all suspicion of Paul and Barnabas giving a partial account, or putting a wrong turn upon the sentiments of this assembly, they being parties concerned on one side, wherefore they thought fit to send some indifferent persons along with them, to confirm their narrative, and to compose differences among them, and to bring back an account of the state of the church:

namely, Judas surnamed Barsabas; See Gill on Act 1:23.

and Silas, the same with Sylvanus:

chief men among the brethren, leading men among them, who went before them, were guides to them, in doctrine and discipline; for these were prophets or preachers, as appears from Act 15:32 and these they pitched upon, partly out of respect to Paul and Barnabas, as being suitable companions for them, and partly out of respect to the church at Antioch, and chiefly because of their ability, and capacity, for such service they were sent upon.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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:

Ver. 22. Chief men among the brethren] For authority’ sake; and that the false apostles might not say that those letters were counterfeit or surreptitiously gotten.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Then pleased it - It seemed fit and proper to them.

The apostles and elders - To whom the business had been particularly referred, Act 15:2. Compare Act 16:4.

With the whole church - All the Christians who were there assembled together. They concurred in the sentiment, and expressed their approbation in the letter that was sent, Act 15:23. Whether they were consulted does not particularly appear. But as it is not probable that they would volunteer an opinion unless they were consulted, it seems most reasonable to suppose that the apostles and elders submitted the case to them for their approbation. It would seem that the apostles and elders deliberated on it, and decided it; but still, for the sake of peace and unity, they also took measures to ascertain that their decision agreed with the sentiment of the church.

Chosen men - Men chosen for this purpose.

Of their own company - From among themselves. Greater weight and authority would thus be attached to their message.

Judas surnamed Barsabas - Possibly the same who was nominated to the vacant place in the apostleship, Act 1:23. But Grotius supposes that it was his brother.

And Silas - He was afterward the traveling companion of Paul, Act 15:40; Act 16:25, Act 16:29; Act 17:4, Act 17:10, Act 17:15. He is also the same person, probably, who is mentioned by the name of Silvanus, 2Co 1:19; 1Th 1:1; 2Th 1:1; 1Pe 5:12.

Chief men among the brethren - Greek: leaders. Compare Luk 22:26. Men of influence, experience, and authority in the church. Judas and Silas are said to have been prophets, Act 15:32. They had, therefore, been engaged as preachers and rulers in the church at Jerusalem.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The apostles and elders, with the whole church; a happy concord, all agreeing as one man, by one Spirit.

To send chosen men of their own company; that Paul and Barnabas might be the better credited, and that by such as had been of a contrary judgment: so hard it is to remove suspicions, and to root out preconceived opinions.

Judas surnamed Barsabas; the brother of that Joseph mentioned Act 1:23.

Silas, called Silvanus also.

Chief men among the brethren; noted for their holy living, or great knowledge, or office in the church.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

It seemed good to for pleased it, A.V.; the elders for elders, A.V.; to choose men out of their company and send them, etc., for to send chosen men of their own company, A.V.; Barsabbas for Barsabas, A.V. and T.R., asnouv Act_1:23. To choose men, etc. This is a necessary, change, because the middle aorist (ejkkexame) cannot have a passive meaning (chosen); see ver. 40. Chief men (hJgoumenouv); literally, leaders. So inmenov Luk_22:26 JO hJgou is rendered, "He that is chief." menoi Heb_13:7, OiJ hJgou uJmwn is, "Them which have the rule over you;" your spiritual rulers. Silas seems to be a contraction of Silvanus, like Lucas for Lucanus. In the Acts he is always called Silas, in the Epistles of St. Paul and St. Peter, Silvanus. Going as direct emissaries from James and the Church of Jerusalem, and Judas would have great weight with the Jews in Syria and Cilicia.

Vers. 22-29. Decision of the council at Jerusalem.

This, the first council of the Church, is generally considered an example for all times.

I AN EXAMPLE OF CHRISTIAN PRUDENCE.

1. In the selection of emissaries. It had reference partly to the Churches, partly to Paul and Barnabas. The Churches were assured that the emissaries were not delivering their own private opinion, but the deliberate judgment of the Church. And the apostles had the legitimacy and purity of their office sealed by the highest Church authority.

II AN EXAMPLE OF BROTHERLY LOVE AND WISDOM. Without the taking of some such step, the Judaizers in Antioch and elsewhere would remain unchecked, and left to pursue their disturbing and factious intrigues. And by this step a new bond of sympathy and affection was established between Jew and Gentile, between Jerusalem and the world.

III AN EXAMPLE OF INSPIRED ACTION. "It seemed good to the Holy Ghost, and to us." The words may be abused or used with genuine devout feeling. The Holy Spirit is the Source of light and wisdom in the mind the Judge and Decider in spiritual things. The conclusion of a matter, discussed by the faithful in the light of the Holy Spirit, may justly be looked upon as the decision of the Holy Spirit. The whole stamp of the message is spiritual, impressive, full of Christian piety and love. Its closing word, promising blessing on the conditions laid down, is far better than a threat of pains on disobedience would have been. The Christian "Farewell!" contains not only the wish for a brother"s happiness, but that he may abide in Christ, and walk as he walked in the world. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

With the whole Church - Which therefore had a part therein; to send chosen men - Who might put it beyond all dispute, that this was the judgment of the apostles and all the brethren.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

22-29. The decrees proposed by James, their presiding bishop, receive a unanimous vote of the apostles, elders and brethren. In view of securing for the decrees all possible endorsement and availability, they appoint Judas and Silas, both of them prophets, eminent for their wisdom and piety, to accompany Paul and Silas, along with the Syrian delegation, back to Antioch, bearing the decrees adjudicated by the unanimity of the brotherhood. It was specified in the council that Judas and Silas should, viva voce, proclaim and enforce among the churches the same truths specified in the written decrees, thus corroborating Paul and Barnabas, by their verbal testimony, to the transaction of the Jerusalem council.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

22-29. The speech of James brought the discussion to a close. The will of God upon the subject was now so clearly exhibited that the opposition was totally silenced, and it remained only to determine the best method of practically carrying out the proposition submitted by James. (22) " Then it pleased the apostles and the elders, with the whole Church, to send chosen men from among themselves with Paul and Barnabas to Antioch; Judas surnamed Barsabas, and Silas, leading men among the brethren, (23) writing by their hand these words: The apostles, and elders, and brethren, to the brethren from the Gentiles, in Antioch, and Syria, and Cilicia, greeting: (24) Since we have heard that certain persons who went out from us have troubled you with words, subverting your souls, telling you to be circumcised and to keep the law, to whom we gave no such commandment, (25) it seemed good to us, being of one mind, to send chosen men to you with our beloved Barnabas and Paul, (26) men who have hazarded their lives for the name of the Lord Jesus Christ. (27) We have sent, therefore, Judas and Silas, who also will tell you the same things orally. (28) For it seemed good to the Holy Spirit and us, to lay upon you no greater burden than these necessary things, (29) that you abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which, if you keep yourselves, you will do well. Farewell. "

By the construction of the Greek, we learn that it was Paul and Barnabas, and not Judas and Silas, who are commended in this letter as "men who have hazarded their lives for the name of the Lord Jesus."

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

22–29. Then pleased … with the whole church. All acquiesced in the judgment of James. The church is not before mentioned as taking part. The decisions seem to have been submitted to its voice. To send chosen men. As the messengers of the church at Jerusalem. Judas. Little is known of him to save that he was a prophet (verse 32). Silas. Well known after this as the companion of Paul. See Acts 16; 1 Thess. 1:1; 2 Cor. 1:19.

They wrote letters. A letter. Luke gives it, I suppose, verbatim. Send greeting. Observe that the greeting is not only from the apostles and elders, but from the church.

It seemed good unto us. It seemed good to them to send men, but the decision made “seemed good to the Holy Spirit” (verse 28).

Men that have hazarded their lives. This high praise is given to Paul and Barnabas. It is the tribute of the church at Jerusalem to the two men sent from the church at Antioch.

Seemed good to the Holy Spirit, and to us. The decision was inspired.

That ye abstain from meats. See note on verse 20.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Here the word "them" refers to Judas and Silas. The word "They" refers to the apostles, elders, and other believers of the church in Jerusalem.

the whole church

Here "church" refers to the people who are a part of the church in Jerusalem. AT: "the church in Jerusalem" or "the whole community of believers in Jerusalem" (See: Assumed Knowledge and Implicit Information and Metonymy)

Judas called Barsabbas

This is the name of a man. "Barsabbas" is a second name that people called him. (See: How to Translate Names)

From the apostles and elders, your brothers, to the Gentile brothers in Antioch, Syria, and Cilicia: Greetings!

This is the introduction of the letter. Your language may have a way of introducing the author of the letter and to whom it is written. AT: "This letter is from your brothers, the apostles and elders. We are writing to you Gentile believers in Antioch, Syria, and Cilicia. Greetings to you" or "To our Gentile brothers in Antioch, Syria, and Cilicia. Greetings from the apostles and elders, your brothers"

your brothers ... the Gentile brothers

Here the word "brothers" refers to fellow believers. By using these words, the apostles and elders assure the Gentile believers that they accept them as fellow believers.

Cilicia

This is the name of a province on the coast in Asia Minor north of the Island of Cyprus. (See: How to Translate Names)

translationWords

apostle

elder

church

Silas

Antioch

Paul

Barnabas

brother

Gentile

Syria

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

22–29. ANSWER AND DEPUTATION SENT FROM JERUSALEM. THE LETTER OF THE SYNOD TO THE CHRISTIANS OF ANTIOCH

22. τότε ἔδοξε, then it seemed good. The expression is one often used in the official announcements of public resolutions, or decrees made by authority. (Cf. Herod. I. 3; Thuc. IV. 118.)

σὺν ὅλῃ τῇ ἐκκλησίᾳ, with the whole Church. The decree was the voice of the whole Church, and the deputies sent were chosen by the whole body. So it is in the name of ‘apostles, and elder brethren’ that the letter runs (Act 15:23).

ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν πέμψαι, to choose men out of their own company and send them. The A.V. takes ἐκλεξαμένους as if it were ἐκλεχθέντας, and renders ‘chosen men’; but the middle voice implies that the council and Church, ‘choosing for themselves’ men, sent them forth. For the accusative participle following the dative which is required by ἔδοξε we have a parallel in Soph. Electra, 480, ὕπεστί μοι θράσος ἀδυπνόων κλύουσαν ἀρτίως ὀνειράτων, and see on similar constructions Elmsley on Heracl. 693; Medea, 810; cf. also Thuc. IV. 118, referred to above.

σὺν τῷ Παύλῳ καὶ Βαρνάβᾳ, with Paul and Barnabas. That the Church of Antioch might have the confirmation of the decree from the lips of others besides these two, for they might be supposed to favour especially all that was considerate towards Gentile converts.

Ἰούδαν τὸν καλούμενον Βαρσαββᾶν, Judas called Barsabbas. Of this man nothing more is known than what we learn from this chapter. But as Barsabbas is clearly a patronymic, it has been conjectured that he was the brother of Joseph, also called Barsabbas, mentioned in Act 1:23.

Σίλαν, Silas. This is probably the same person who in St Paul’s Epistles (2Co 1:19; 1Th 1:1; 2Th 1:1) and by St Peter (1Pe 5:12) is called Silvanus. For an account of similar contracted names cf. Winer-Moulton, pp. 127, 128. The mention of Silas is frequent in the Acts in this and the next three chapters. He was one of St Paul’s companions in the first missionary journey into Europe.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22.] ἐκλεξαμένους must not (with Kuin., al.) be taken for ἐκλεχθέντας; the 1 aor. middle can never have a passive signification: see Lobeck’s note on Phrynichus, p. 319: where he gives a collection of seeming instances of such usage and explains them.

Such irregularities of case in words in apposition as we have here (ἀποστόλοις.… ἐκλεξαμένους.… γράψαντες.…) will not surprise any one versed in Hellenistic Greek. See e.g. Luk 1:73, Luk 1:74: ch. 25:27; Heb 2:10; also ch. 22:17, ἐγένετο δέ μοι ὑπο στρέψαντι … κ. προσευχομένου μου.… γενέσθαι με ἐν ἐκστάσει.… and ref. (h).

Βαρσαββᾶν] Of this Judas nothing further is known than that (ver. 32) he was a ‘prophet’ (see ch. 13:1). Wolf and Grotius hold him to have been the brother of Joseph Barsabas, ch. 1:23.

Σίλαν] otherwise Silvanus (Σιλουανός): the former name [is found] in the Acts, the latter in the Epistles of Paul. He also was a ‘prophet’ (ver. 32). He accompanied Paul on his second missionary journey through Asia Minor and Macedonia (ver. 40—ch. 17:10),—remained behind in Berœa (17:14), and joined Paul again in Corinth (18:5; 1Th 1:1; 2Th 1:1), where he preached with Paul and Timotheus (2Co 1:19). The Silvanus (1Pe 5:12), by whom the first Epistle of Peter was carried to the churches of Asia Minor, seems to be the same person. Tradition however distinguishes Silas from Silvanus, making the former bishop of Corinth, the latter of Thessalonica. On the hypothesis which identifies Silas with Luke and makes him the author of the Acts, see Prolegg. to Acts, § i. 11. β, γ. I may repeat here, that in my mind the description of Silas here as one of the ἡγούμενοι ἐν τοῖς ἀδελφοῖς, of itself, especially when contrasted with the preface to Luke’s gospel, would suffice to refute the notion. It has been also supposed (by Burmann) that Silas (שְׁלִישׁי) [third] is the same name with Tertius, who wrote the Epistle to the Romans, Rom 16:22: but without reason: see Winer, Realw., “Tertius,” and Michaelis, Introd. vol. iv. p. 89, Marsh’s transl.

18:22.] Paul’s second missionary journey (unaccompanied by Barnabas, on account of a difference between them) through Asia Minor to Macedonia and Greece, and thence by sea, touching at Ephesus, to Jerusalem and back to Antioch.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.