Acts 15:25

Act 15:25. Ἡμῖν, unto us) In Act 15:28 the expression used is a more forcible one, to the Holy Ghost and to us.—γενομένοις ὁμοθυμαδὸν, having come to one unanimous decision [being assembled with one accord]) As to the verb γίνομαι with the adverb, see on Joh 1:15 [The adverb assumes the signification of a noun], ἔμπροσθέν μου γέγοιεν.—ἄιδρας, men) teachers, who are men of weight; not merely one, but two at the least.

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

Act_15:25-28. Γενομένοις ὁμοθυμαδόν] after we had become unanimous. Thus it was not a mere majority of voices: non parum ponderis addit decreto concors sententia, Grotius. On γίνεσθαι, with an adverb in the sense of a predicate, see Bernhardy, p. 337. Comp. on Joh_1:15.

Βαρνάβ. κ. Παύλῳ] This order (after chap. 13, almost always inverted) is justly regarded by Bleek as a proof of fidelity to the documentary source. The placing of Barnabas first was very natural to the apostles and to the church in Jerusalem, on the ground of the older apostolic position of the man who in fact first introduced Paul himself to the apostles. Also at Act_14:14, Act_15:12, this precedence has its ground in the nature of the circumstances.

ἀνθρώποις κ.τ.λ.] men who have given up (exposed to the danger of death) their soul for the name (for its glorification, Act_5:41) of our Lord Jesus Christ. παραδ. τὴν ψυχήν (comp. Plat. Prot. p. 312 C), the opposite of θέλειν σῶσαι τ. ψυχήν, Luk_9:24, is not to be identified with τιθέναι τ. ψ., and the two are not to be explained from the Hebrew שׂוּם נֶפֶשׁ (in opposition to Grotius, Kuinoel, Olshausen). See on Joh_10:11. The purpose of these words of commendation is the attestation of the complete confidence of the assembly in the Christian fidelity, proved by such love to Christ, of the two men who had been sent from Antioch, and who perhaps had been slandered by the Judaistic party as egotistic falsifiers of the gospel.[42] Comp. Grotius.

καὶ αὐτούς κ.τ.λ.] who also themselves, i.e. in person, along with this our written communication, make known the same thing orally (διὰ λόγου, see Raphel, Polyb.).

ἀπαγγέλλ.] stands not for the future (against Grotius, Hammond, Heinrichs, Kuinoel), but realizes as present the time when Judas and Silas deliver the letter and add their oral report.

τὰ αὐτά] namely, what we here inform you of by letter. Neander takes it otherwise: the same, that Barnabas and Paul have preached to you, namely, that faith in the Redeemer, even without the observance of the law, suffices, etc. Against this view διὰ λόγου is decisive, by which τὰ αὐτά necessarily retains its reference to what was communicated by letter.

τῷ ἁγίῳ πνεύματι καὶ ἡμῖν] The agreement of the personal activity of the advisers themselves with the illuminating and confirming influence of the Holy Spirit experienced by them when advising.[43] Comp. Act_5:32. Well does Calovius remark: Conjungitur causa principalis et ministerialis decreti. Olshausen supposes that it is equivalent to τῷ ἁγ. πν. ἐν ἡμῖν. Just as arbitrarily and erroneously, Grotius, Piscator, and many others hold that there is here a ἓν διὰ δυοῖν, nobis per Sp. St. Neander: through the Holy Spirit we also (like Paul and Barnabas) have arrived at the perception. To this is opposed ἔδοξε, which, in accordance with Act_15:22, must necessarily denote the determination of the council, and therefore forbids the reference of the καὶ ἡμῖν to Paul and Barnabas, which reference, at any rate (see before on τὰ αὐτά), is remote from the context.

ἡμῖν] includes, according to Act_15:22-23, also the church, to which, of course, Bellarmin and other Catholics concede only the consensus tacitus. See, on the contrary, Calovius.

τὰ ἐπάναγκες] the things necessary. Bernhardy, p. 328; Kypke, II. p. 75 f. The conjectural emendations, ἐπʼ ἀνάγκης (Salmasius) and ἐν ἀγάπαις (Bentley), are wholly unnecessary. That ἐπάναγκες (Herod. i. 82; Plat. Pol. vii. p. 536 D, Conv. p. 176 E, Dem. 706. 21) is an adverb, see in Schaefer, ad Dem. App. IV. p. 540 f. The necessity here meant is not a necessity for salvation (Zeller), but a necessity conditioned by the circumstances of the time. See on Act_15:20 f.

[42] According to Zeller, p. 246, these commendatory words are calculated by the author for his readers, as indeed the whole book is held to be only a letter of commendation for Paul.

[43] Ewald, p. 476, appropriately remarks: The mention of the Holy Spirit, ver. 28, is the most primitive Christian thing imaginable.

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 15:25 . γενομ . ὁμοθυμαδόν : “having come to one accord,” “einmutig geworden,” Weiss: ὁμοθ ., though frequent in Acts, see Act 1:14 , only here with γεν . For the form of the phrase as indicating mutual deliberation on the part of the Church collectively see “Council,” Dict. of Chr. Ant. , i., 474. ἐκλεξ . ἄνδρας : “to choose out men and send them unto you,” R.V., whether we read accusative or dative see critical note, and cf. Act 15:22 . ἀγαπητοῖς : very frequent in St. Paul’s Epistles; used three times by St. James in his Epistle, twice by St. Peter in his First Epistle, four times in the Second, cf. Act 3:15 , where the word is used by St. Peter of St. Paul, ten times by St. John: it was therefore a very natural word to occur in the letter, and we may compare it with the right hand of fellowship given by the three Apostles just named to Barnabas and Paul, Gal 2:9 . Β . καὶ Π .: this order because in Jerusalem Church; see above on Act 15:12 . Meyer, Bleek, Nösgen, Wendt, all note its truthful significance.

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

our beloved Barnabas and Paul--Barnabas is put first here, and in Act 15:12, on account of his former superior position in the church at Jerusalem (see Act 9:27; Act 11:22) --an evidence this that we have the document precisely as written, as also of the credibility of this precious history.

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

25. With our beloved Barnabas and Paul They set these praises against the slanders wherewith the false apostles had essayed to bring Paul and Barnabas out of credit. And, first, to the end they may remove the opinion of disagreement which had possessed the minds of many, they testify their consent; secondly, they commend Paul and Barnabas for their ferventness in zeal and most manlike courage, that they were not afraid to venture or lay down their souls for Christ’s sake. And this is an excellent virtue in a minister of the gospel, and which deserveth no small praise, if he shall not only be stout and courageous to execute the office of teaching, but also be ready to enter danger which is offered in defense of his doctrine. As the Lord doth thus try the faith and constancy of those which be his, so he doth, as it were, make them noble with the ensigns of virtue, that they may excel in his Church. Therefore, Paul holdeth forth the marks of Christ which he did bear in his body, (Galatians 6:17) as a buckler to drive back those knaves which did trouble his doctrine. And though it do not so fall out with most stout and courageous teachers and preachers of the gospel, that they strive for the gospel until they come in danger of life, because the matter doth not so require, yet is this no let but that Christ may purchase authority for his martyrs, so often as he bringeth them into worthy and renowned conflicts.

Nevertheless, let even those who are not enforced to enter combat by any necessity be ready to shed their blood, if God see it good at any time that it should be so. But the apostles commend the fortitude of Paul and Barnabas only in a good cause; because, if it were sufficient to enter dangers manfully, the martyrs of Christ should nothing differ from troublesome and frenzied men, from cutters and roysters. Therefore, Paul and Barnabas are commended, not because they laid open themselves simply to dangers, but because they refuse not to die for Christ’s sake. Peradventure, also, the apostles meant to nip those knaves by the way, who, having never suffered any thing for Christ’s sake, came out of their roust and dainties to trouble the churches, which cost the courageous soldiers of Christ dearly.

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.

(25) Being assembled with one accord.—Literally, being of one mind, unanimously.

To send chosen men unto you.—Literally, to choose men and send them unto you. The men, are, of course, Barsabas and Silas.

With our beloved Barnabas and Paul.—The order in which the names stand is, perhaps, characteristic of the Church of Jerusalem, to whom Barnabas was still the more conspicuous teacher of the two. The way in which the two are named may be taken as illustrating St. Paul’s statement that the “pillars” of the Church of Jerusalem gave to him and Barnabas the “right hand of fellowship” (Gal_2:9).

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

25. being assembled with one accord] The words may be so rendered and passage be compared with Act_2:1; Act_4:24; Act_5:12. But in those passages there is only the substantive verb εἰμὶ, while here γίγνεσθαι has its proper sense of “becoming.” It seems therefore better and more accordant with the sense of the passage to translate ‘having become of one accord’ or ‘having come to one accord.’

to send chosen men unto you] The participle here is not passive and so should not be referred to Judas and Silas, but to those who sent them. Render literally “that having chosen out men we should send them, &c.” i.e. “to choose out men and send them.” So R. V.

with our beloved] The intention of the whole letter is to shew the honour which the church in Jerusalem felt was due to these missionary labourers. Hence the adjective “beloved” which in N. T. is specially applied to those who are closely united in faith and love. St Peter applies it to St Paul (2Pe_3:15).

Barnabas and Paul] The name of Barnabas is put first here perhaps because he had been formerly (Act_11:22) sent as a special messenger from the church in Jerusalem to Antioch.

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.

It seemed good unto us, being assembled with one accord,.... Or together; in one place, as the Vulgate Latin and Arabic versions render it; see Act 2:1 though certain it is, that as they were in one place, so they were in one mind; and their unanimity was proper to be mentioned, in order to engage a regard to their advice:

to send men chosen unto you; men chosen for this purpose; namely, Judas and Silas:

with our beloved Barnabas and Paul; who are commended thus, partly to express their affection to them; and partly to observe the wisdom of the church at Antioch, in sending two such agreeable persons; and chiefly to testify their approbation of the doctrine and conduct of these two men.

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

25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,

Ver. 25. To send chosen men with our beloved] Delectos cum dilectis. See Act 15:22; Act 15:27.

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.

With one accord; with one mind, as if they had all but one soul, (they had but one Spirit, the Spirit of truth), as Act 2:1; Act 5:12; their unanimity adding great strength to the decree they sent.

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

Having come to for being assembled with, A.V.; to choose out men and send them for to send chosen men, A.V. (see note on ver. 22). Having come, etc. The Greek is capable of either meaning. Alford prefers that of the A.V. Others think that stress is laid upon the decree being unanimous. Our beloved Barnabas and Paul. James and the council thus gave their full and open support to Barnabas and Paul. Observe that Barnabas is named first, as in ver. 12.

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

See notes on verse 22

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.

25. γενομένοις ὁμοθυμαδόν, having become of one accord. This rendering makes some distinction between ὁμοθυμαδόν with εἰμί and with γίγνομαι. With the substantive verb this adverb stands in Act 2:1; Act 4:24; Act 5:12, and may there be rendered ‘being with one accord.’

ἐκλεξαμένους ἄνδρας πέμψαι πρὸς ὑμᾶς, to choose out men and send them to you. On the language see above on Act 15:22.

σὺν τοῖς ἀγαπητοῖς ἡμῶν, with our beloved. The intention of the whole letter is to shew the honour which the Church in Jerusalem felt was due to these missionary labourers. Hence the adjective ἀγαπητός, which in N.T. is specially applied to those who are closely united in faith and love. St Peter applies it to St Paul (2Pe 3:15).

Βαρνάβᾳ καὶ Παύλῳ, Barnabas and Paul. The order in which the names here stand is perhaps due to the fact that Barnabas had formerly (Act 11:22) been sent as the accredited messenger from Jerusalem to the Church in Antioch; while St Paul was not so well known in Jerusalem.

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.

25.] γεν. ὁμοθυμ. may mean either ‘assembled with one accord,’ as (perhaps) ch. 1:14; or ‘having agreed with one consent’ as Meyer. I prefer the former meaning. So we have adverbs as predicates after verbs substantive, e.g., εἶναι διαφερόντως, Plato Legg. x. p. 892 c, κατύπερθε γίνεσθαι, Herod., &c See Bernhardy, Syntax, p. 337.

Βαρν. κ. Παύλ.] Paul has generally been mentioned first since ch. 13:43. (The exception, ch. 14:14, appears to arise from the people calling Barnabas Jupiter, and thus giving him the precedence in ver. 12, after which the next mention of them follows the same order.) But here, as at ver. 12, we have naturally the old order of precedence in the Jerusalem congregation preserved.

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

Barnabas and Paul. Here, as in ver. 12, Barnabas is named first, contrary to the practice of Luke since Act 13:9. Barnabas was the elder and better known, and in the church at Jerusalem his name would naturally precede Paul 's. The use of the Greek salutation, and this order of the names, are two undesigned coincidences going to attest the genuineness of this first document preserved to us from the Acts of the primitive church.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.