Acts 15:28

Act_15:28-31

For it seemed good unto the Holy Ghost and to us.

The Holy Spirit and the Church

Here we have--

I. The spirit guiding the church.

1. This was in accordance with the Saviours promise.

2. This was demonstrated by the previous history. Pentecost; the mission of Philip to Samaria, and to the Eunuch; that of Peter to Cornelius; that of the disciples to Antioch, and that of Paul and Barnabas to Cyprus and Asia Minor. With each of these the work of the Spirit was directly connected, and each pointed to the widening of the Churchs boundaries so as to embrace the Gentiles.

3. This is guaranteed still, and may be detected.

(1) In the evangelistic impulses of the Church.

(2) In the doors of opportunity opening to the Church--the second invariably following the first.

II. The spirits guidance acknowledged by the church. It seemed good, etc.

1. And to us is not an assumption of co-ordinate authority, for the Church is a creature and servant of the Spirit. It simply means acquiescence in the decision of the Spirit as indicated by recent events and no doubt by special inspiration.

2. And to us gives weight to the Spirits decision, inasmuch as--

(1) Part of the Church had been opposed to what was now clearly the mind of the Spirit.

(2) Part of the Church had known the Spirits mind, but had taken no further steps.

(3) Part of the Church had fully acted in the disclosures of the mind of the Spirit.

So the divided Church was now united upon the only true basis of union. This is a lesson to the Church in all ages. When men, in spite of early training, prejudice, etc., give themselves to the work of God, what a mighty testimony to the Spirits guidance.

III. The spirits guidance seen in the decision of the church.

1. In the liberality of its sentiment, Where the Spirit of the Lord is there is liberty.

2. In its sanctified common sense. Certain things were necessary in order that Jews and Gentiles might work together. (J. W. Burn.)

The upshot of the first ecclesiastical assembly a triumph of the Holy Ghost

1. As a Spirit of freedom over the yoke of external ordinances.

2. As a Spirit of faith over the illusions of our own wisdom and righteousness.

3. As a Spirit of love over pride, obstinacy, and narrow-mindedness. (K. Gerok.)

The first principles of Church life and action

1. In things necessary, unity (Act_15:11).

2. In things doubtful, liberty (Act_15:19).

3. In all things, charity (Act_15:7; Act_15:11; Act_15:20). (Irenaeus.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 15:28-29. For it seemed good to the Holy Ghost, and, consequently, to us — This may include the decision which the Holy Spirit had given by his descent on Cornelius and his friends, but seems more directly to express the consciousness which this assembly had of being guided by his influences on their minds in the present determination. It cannot, however, be extended to any ecclesiastical councils that have not inspired apostles to preside, as this here had. To lay upon you no greater burden — They allude to the yoke spoken of Act 15:10. So far were they from delighting to impose on the churches any mere human and unnecessary institutions, that they dreaded enjoining any thing which God had not required, and was not calculated to promote the faith and holiness of the new converts; than these necessary things — Some of the things here mentioned are of perpetual obligation upon Christians of all nations and ages, and they were all necessary for the peace of the church at that time, namely, to avoid giving offence to the converted Jews, and to promote brotherly love between them and the converted Gentiles. The first of them, however, was not necessary long, and the direction concerning it was therefore afterward repealed by the same Spirit, as we read in the former epistle to the Corinthians. With regard to abstaining from blood, concerning which there has been much controversy among divines, we may further observe here, that the eating of it was never permitted the children of God, from the beginning of the world. For, 1st, From Adam to Noah no man ate flesh at all; consequently, no man then ate blood. 2d, When God allowed Noah and his posterity to eat flesh, he absolutely forbade them to eat blood; and accordingly this, with the other six precepts of Noah, was delivered down from Noah to Moses. 3d, God renewed this prohibition by Moses, which was not repealed from the time of Moses till Christ came. 4th, Neither after his coming did any presume to repeal this decree of the Holy Ghost, till it seemed good to the bishop of Rome so to do, about the middle of the eighth century. 5th, From that time, those churches which acknowledged his authority held the eating of blood to be an indifferent thing. But, 6th, In all those churches which never did acknowledge the bishop of Rome’s authority, it never was allowed to eat blood, nor is it allowed at this day. This is the plain fact; let men reason as plausibly as they please, on one side or the other. From which keeping yourselves, ye will do well — That is, ye will find a blessing. This gentle manner of concluding was worthy the apostolical wisdom and goodness. But how soon did succeeding counsels, of inferior authority, change it into the style of anathemas! Forms which have proved an occasion of consecrating some of the most devilish passions under the most sacred names; and, like some ill-adjusted weapons of war, are most likely to hurt the hand from which they are thrown. The reader that wishes for further information on the subject of the prohibition of eating blood will find ample satisfaction in an excellent work of Dr. Delaney, entitled, Revelation examined with Candour; a work of great merit, although but little known. See vol. 2. p. 18, &c.

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

It seemed good, etc. The formula is remarkable. It implies the consciousness on the part of the council that they had "the mind of the Spirit;" but how this mind of the Spirit was communicated we are not expressly told. There may have been some "revelation," similar to that recorded in Act_13:2 Act_10:19; Gal_2:1, etc. It is, however, generally understood as resting upon Christ"s promise to be with his Church always. Hefele ("Hist. of Christian Councils," pp. 1, 2, English translation) quotes Cyprian as writing to Pope Cornelius in the name of the Council of A.D. 252: "Placuit nobis, Sancto Spiritu suggerente;" and the Synod of Aries as saying, "Placuit, praesenti Spiritu Sancto." And this is the general language of the synods. Constantine claimed for the decrees of the three hundred bishops at Nicaea the same authority as if they had been "solius Filii Dei sententia." But, as Bishop Wordsworth on Act_15:28 wisely says, "It cannot be held that councils of the Church now are entitled to adopt the words of the text in the framing of canons.

Vers. 28, 29. Reasonable and unreasonable burdens.

lay upon you no greater burden than these necessary things." The precise nature of the things which the council thought essential to Christian standing and life are discussed in the Expository Portion of this Commentary, and materials for the introduction of our subject will be found in it. "The letter does not say why these things were necessary, and the term was probably chosen as covering alike the views of those who held, like the Pharisee Christians, that they were binding on the Church for ever, and those who, like St. Paul, held that they were necessary only for a time, and as a measure of wise expediency." The letter is a most wise and careful one; it avoids the details of the dispute, or any report of the discussion in the council. It accuses no one, but by implication supports the position which St. Paul had taken. It effectually checked for a time the agitation created by the Judaizing party. Two dangers attended the young Christian Church.

1. A false conception of liberty in Christ, which really meant "license," and ruinous loosening of self-restraint and reasonable rule.

2. A mischievous bondage to mere forms, out of which the life and meaning had long faded, and passed. The council wisely met the twofold danger by declaring that the old forms were no longer binding, but that the Christian liberty ought to be set under safe, prudent, and mutually accepted rules and restraints. The laying on Gentile Christians of the old Judaic burdens was unreasonable. But the laying on them of burdens coming from the relations of Christian principles to the sins and evils of society, all must recognize to be reasonable. They were free, but they must not use their liberty unwisely, or so as to injure the conscience and sensitive feeling of even the weakest brother among them. We may gather from this advice given to the Antiochene Church some clear distinctions between the reasonable and unreasonable in burdens laid on us as Christians.

I THE BURDEN OF CUSTOM IS UNREASONABLE. The plea, "Everybody does it, therefore you must," is one which the Christian is quite justified in rejecting. Fashion in religious conduct, or in religious worship, or in religious doctrine, if it is imposed as a burden, the Christian may call unreasonable. He is in no sense obliged to follow such lead unless he can clearly discern that the fashion or custom expresses the claim of the right. Oftentimes customs grow up which become a terrible slavery, and it becomes necessary for some Christians to break the bonds as resolutely as St. Paul did the bonds of these Judaizing teachers. Illustrate from the three spheres:

(1) religious doctrine;

(2) religious worship;

(3) religious society.

II THE BURDEN OF ABROGATED LAW IS UNREASONABLE. Recognizing the progression of Divine revelation, we see that a step upwards involves freedom from the step below. Judaism was one step in Divine revelation, and it prepared for the spiritual revelation in Christ, which was a step higher. It was unreasonable to press the demands of formal Judaism, and much more unreasonable to press the claims of rabbinical Judaism, on those who had been lifted up to the spiritual and Christian platform. This point is well argued by Phillips Brooks, in a most suggestive sermon on the "Symbol and the Reality." He says, "There is no better test of men"s progress than this advancing power to do without the things which used to be essential to their lives. As we climb a high mountain, we must keep our footing strong upon one ledge until we have fastened ourselves strongly on the next; then we may let the lower foothold go. The lives of men who have been always growing are strewed along their whole course with the things which they have learned to do without." What an overburdened life ours would be if we were compelled to carry all the old things we once valued and used with us in our advance to the new! Yet there is a sense in which, even in our Christian times, men press on us the burden of that which is past, abrogated, and done with. It may be effectively illustrated in relation to Christian doctrine. It is said that Judaic forms of sacrifice explain the Christian redemption; and we may urge that this is an unreasonable burden, and all that we need to accept is, that Judaic sacrifice was the figure and symbol, by the help of which men were prepared to apprehend and receive the moral and spiritual redemption wrought in and by the Lord Jesus. We, as well as the early disciples, may properly refuse the burden of Mosaic symbols and forms, which have had their day, done their work, and ceased to be.

III THE BURDEN OF AGREED RULES IS REASONABLE. All associations of persons together involve mutual acceptance of conditions of fellowship; and those conditions must put limitations on personal liberty. Illustrate by the necessary rules of a nation, a club, a family, a congregation. These are reasonable, and are no infringements of liberty, but a proper expression of it. No one feels such to be a burden. Further than this, society, as constituted in each country and age, has an unwritten code of manners and morals, and this need not be unreasonable, nor is it felt to be a burden so long as it manifestly concerns the preservation of social virtue and goodness. As with the early Church, the conditions of society may make specific demands on Christians, such as are indicated in ver. 29; but these may reasonably be accepted as the restraints of the few for the good of the whole.

IV THE BURDEN OF CHARITY IS REASONABLE. Here we come upon ground which St. Paul"s teaching to the Corinthians has made very familiar. Christian love even rejoices to put itself into bonds if thus it can gain influence on others. In conclusion, urge that life properly refuses bonds, and demands free expression; but the life in Christ willingly puts itself under rules for his sake and for others" sake. R.T.

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

Act 15:28. Τῷ Ἁγίῳ Πνεύματι, to the Holy Ghost) It was He who revealed what should be their decision in that case.—ἐπιτίθεσθαι) that no greater burden should be laid upon you, by any teachers whatever. Peter had used this verb in Act 15:10.—τῶν ἐπάναγκες) These things, which are almost necessary things [these somewhat necessary observances], according to the hypothesis [Act 15:24], and suited to the existing time, partly also always [of lasting obligation]. Ἐπὶ in composition sometimes diminishes, as ἐπίξανθον, almost yellow.

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

Act 15:28 . ἔδοξε γὰρ τῷ Ἁ . Π . καὶ ἡμῖν : “causa principalis” and “causa ministerialis” of the decree. The words of Hooker exactly describe the meaning and purpose of the words, E. P. , iii., 10, 2, cf. Act 8:6-7 , and cf. St. Chrysostom’s words, Hom. , xxxiii., “not making themselves equal to Him [ i.e. , the Holy Ghost] they are not so mad the one to the Holy Ghost , that they may not deem it to be of man; the other to us , that they may be taught that they also themselves admit the Gentiles, although themselves being in circumcision”. On other suggested but improbable meanings see Alford’s and Wendt’s notes. The words became a kind of general formula in the decrees of Councils and Synods, cf. the phrase commonly prefixed to Councils: Sancto Spiritu suggerente ( Dict. Chr. Ant. , i., 483). On this classical construction of ἔδοξε τῷ with the infinitive see Nestle’s note, Expository Times , December, 1898. Moreover it would seem that this ἔδοξε is quite in accordance with the manner in which Jewish Rabbis would formulate their decisions. μηδὲν πλέον … βάρος : the words indicate authority on the part of the speakers, although in Act 15:20 we read only of “enjoining”. St. Peter had used the cognate verb in Act 15:10 , cf. Rev 2:24 , where the same noun occurs with a possible reference to the decree, see Lightfoot, Galatians , p. 309, and Plumptre, in loco . ἐπάναγκες , i.e. , for mutual intercourse, that Jewish and Gentile Christians might live as brethren in the One Lord. There is nothing said to imply that these four abstinences were to be imposed as necessary to salvation; the receivers of the letter are only told that it should be well with them if they observed the decree, and we cannot interpret εὖ πράξετε as = σωθήσεσθε . At the same time the word was a very emphatic one, and might be easily interpreted, as it speedily was, in a narrower sense, Ramsay, St. Paul , p. 172; Lightfoot, Galatians , p. 310. Rendall compares the use of ἀναγκαῖος in Thuc., i., 90.

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

Not that men have any authority of themselves, but to show the faithfulness that they used in their ministry and labor.

This was no precise necessity, but in respect of the state of that time, that the Gentiles and the Jews might more peaceably live together with less occasion of quarrel.

First they made mention of the holy Ghost, that it may not seem to be any man’s work.

That is, a lawful Council, which the holy Ghost ruleth.

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

For it seemed good to the Holy Ghost and to us, &c.--The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:--a great principle this for the Church in all time.

to lay upon you no greater burden than these necessary things . . . from which if ye keep yourselves, ye shall do well--The whole language of these prohibitions, and of Act 15:20-21, implies that they were designed as concessions to Jewish feelings on the part of the Gentile converts, and not as things which were all of unchanging obligation. The only cause for hesitation arises from "fornication" being mixed up with the other three things; which has led many to regard the whole as permanently prohibited. But the remarks on Act 15:20 may clear this (see on Act 15:20). The then state of heathen society in respect of all the four things seems the reason for so mixing them up.

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 28. For it seemed good to the Holy Ghost, and to us] The whole council had met under his direction; had consulted under his influence; and gave forth their decree from his especial inspiration.

Necessary things] They were necessary, howsoever burthensome they might appear; and necessary, not only for the time, place, or occasion; but for all times, all places, and all occasions. See this proved in the observations at the end of this chapter.

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

28. It seemed good to the Holy Ghost and to us. Whereas the apostles and elders match and join themselves with the Holy Ghost, they attribute nothing to themselves apart therein; but this speech importeth as much as if they should say, that the Holy Ghost was the captain, guide, and governor, and that they did set down, and decreed that which they write as he did indite it to them. For this manner of speech is used commonly in the Scripture, to give the ministers the second place after that the name of God is once expressed. When it is said that the people believed God and his servant Moses, (Exodus 14:31,) faith is not rent in pieces, as if it did addict itself partly to God, and partly to mortal man. What then? to wit, whereas the people had God for the sole author of their faith, they believed or gave credence to his minister, from whom he could not be separate. Neither could they otherwise believe God than by believing the doctrine set before them by Moses, as they did shake off the yoke of God after that they had once rejected and despised Moses. Whereby the wickedness of those men is also refuted, who, making boast of faith with full mouth, do no less wickedly than proudly contemn the ministry. For, as it were a sacrilegious partition, if faith should depend even but a very little upon man, so those men do openly mock God who feign that they have him to be their teacher, when they set nought by the ministers by whom he speaketh. Therefore, the apostles deny that they invented that decree of their own brain which they deliver to the Gentiles, but that they were only ministers of the Spirit, that they may, with the authority of God, make them commendable, which (proceeding from him) they do faithfully deliver. So, when Paul maketh mention of his gospel, he doth not enforce upon them a new gospel, which is of his own inventing, but he preacheth that which was committed to him by Christ.

And the Papists are doltish who go about, out of these words, to prove that the Church hath some authority of her own; yea, they are contrary to themselves. For, under what color do they avouch that the Church cannot err, save only because it is grounded immediately by the Holy Spirit? Therefore, they cry out with open mouth, that those things be the oracles of the Spirit which we prove to be their own inventions. Therefore, they do foolishly urge this cause, it seemed good to us; because, if the apostles decreed any thing apart from the Spirit, that principal maxim shall fall to ground, that Councils decree nothing but which is indited by the Spirit.

Besides these necessary things. The Papists do forwardly triumph under color of this word, as if it were lawful for men to make laws which may lay necessity upon the conscience. That (say they) which the Church commandeth must be kept under pain of mortal sin, because the apostles say that that must necessarily be observed which they decree. But such a vain cavil is quickly answered. For this necessity reached no farther than there was any danger lest the unity should be cut asunder. So that, to speak properly, this necessity was accidental or external; which was placed not in the thing itself, but only in avoiding of the offense, which appeareth more plainly by abolishing of the decree. For laws made concerning things which are of themselves necessary must be continual. But we know that this law was foredone by Paul so soon as the tumult and contention was once ended, when he teacheth that nothing is unclean, (Romans 14:14;) and when he granteth liberty to eat all manner [of] meats, yea, even such as were sacrificed to idols, (1 Corinthians 10:25). Wherefore, in vain do they gather any cloak or color out of this word to bind men’s consciences, seeing that the necessity spoken of in this place did only respect men in the external use lest there should any offense arise thereupon, and that their liberty before God might stand whole and sound. Also, in vain do they gather out of all the whole place, and in vain do they go about out of the same to prove that the Church had power given to decree anything contrary to the word of God. The Pope hath made such laws as seemed best to him, contrary to the word of God, whereby he meant to govern the Church; and that not ten or twenty, but an infinite number, so that they do not only tyrannously oppress souls, but are also cruel torments to vex and torment them.

To the end the hired brabblers [wranglers] of the Pope may excuse such cruelty, they do object that even the apostles did forbid the Gentiles that which was not forbidden in the word of God. But I say flatly, that the apostles added nothing unto the word of God; which shall plainly appear if we list to mark their drift. I said of late that they meant nothing less than to set down a perpetual law, whereby they might bind the faithful. What then? They use that remedy which was fit for the nourishing of brotherly peace and concord among the Churches, that the Gentiles may for a time apply themselves to the Jews. But if we will grant anything, we must assuredly confess that this is according to the word of God, that love bear the sway in things indifferent; that is, that the external use of those things which are of themselves free be bent unto the rule of charity.

In sum, if love be the bond of perfection and end of the law; if God command that we study to preserve mutual unity among ourselves, and that every man serve his neighbor to edify, no man is so ignorant which doth not see that that is contained in the word of God which the apostles command in this place, only they apply a general rule to their time. Furthermore, let us remember that which I said before, that it was a politic law which could not ensnare the conscience, neither bring in any reigned worship of God; which two vices the Scripture condemneth everywhere in men’s traditions. But admit we should grant (which is most false) that that did not accord with the word of God which was decreed in that council, yet that maketh nothing for the Papists. Let the councils decree anything contrary to [beyond, in addition to] the express word of God, according to the revelation of the Spirit; yet none but lawful councils may have this authority given them. Then let them prove that their councils were godly and holy, to the decrees whereof they will have us subject. But I will not any farther prosecute this point, because it was handled in the beginning of the chapter. Let the readers know (which is sufficient for this present place) that the apostles pass not the bounds of the word of God when they set down an external law, as time requireth, whereby they may reconcile the Churches among themselves.

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.

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

To lay upon you no greater burden than these necessary things.—The words throw light upon the message addressed to the Church of Thyatira, “I will put upon you no other burden” (Rev_2:24). Looking to the prominence in the Epistles to the Seven Churches of the two points of fornication and eating things sacrificed to idols, there can scarcely be the shadow of a doubt that we have in those words a distinct reference to the decree of the Council of Jerusalem. The letter does not say why these things were necessary, and the term was probably chosen as covering alike the views of those who held, like the Pharisee Christians, that they were binding on the Church for ever, and those who, like St. Paul, held that they were necessary only for the time, and as a measure of wise expediency.

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

28. For it seemed good to the Holy Ghost, and to us] A third time in this clause of the narrative from 22–29 does this official word occur, from which is derived the noun dogma. It had been promised that to the Apostles there should be given the Spirit of truth, who should guide them into all truth (Joh_16:13) and the historian of the Acts often speaks of them as “filled with the Spirit.” They put forward therefore this unerring guide as the warrant for their decree. And as they at the suggestion of the Spirit were laying aside their longstanding prejudices against intercourse with Gentiles, they claim that the Gentiles in their turn should deal tenderly with the scruples of Jews.

no greater burden] The Jews themselves could speak thus of the load of legal observances (cp. supra Act_15:11). They had chosen out but a small part thereof, which the circumstances of the time made necessary to be observed.

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.

For it seemed good to the Holy Ghost, and to us,.... By various things they had reason doubtless to conclude, that they were under the influence and direction of the Holy Ghost in this affair; as by the spirit of prayer that was among them; by that power and energy with which many of them spoke on this occasion, and that so agreeable to the word of God; and by that unanimity with which they came into the advice given. With respect to the form here used, compare Ch1 13:2 and the Targum on it, which renders the words thus;

"if it be beautiful before you, and acceptable before the Lord, let us send, &c.''

It follows here,

to lay upon you no greater burden than these necessary things; not that they were necessary to salvation, but necessary to secure the peace of the churches, and at least were necessary, at that present time; and therefore since it appeared to be necessary to enjoin them for the present, they hoped they would not refuse to bear them; and especially, since, though they must own they were burdens, and a part of the yoke of bondage, yet they were not many, nor very heavy, and for the future they should lay no other, nor more upon them; and what they did, was to prevent any other or greater burden to be laid; and so the Syriac version renders it, "lest any more, or greater burden should be laid upon you."

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

28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

Ver. 28. For it seemed good to the Holy Ghost] That is only a lawful synod wherein the Holy Ghost is present and president. Nothing was resolved by the Trent fathers, but all in Rome; so that a blasphemous proverb was generally used, which I forbear to relate; let him that list read it in the Hist. of Council of Trent, tel. 497. See also fol. 822.

Than these necessary things] Not always and every way necessary (except that of fornication to be avoided), but necessary for preserving the peace of the Church as then it was, by bearing with the weaker Christians. Things inconvenient, even in matters of religion, may be done in some cases to redeem a far worse inconvenience. These burdens are here called necessary things, and they are said to do well, if they observed them, Act 15:29. {See Trapp on "Act 16:3"}

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.

For it seemed good to the Holy Ghost - This is a strong and undoubted claim to inspiration. It was with special reference to the organization of the church that the Holy Spirit had been promised to them by the Lord Jesus, Mat 18:18-20; Joh 14:26.

No greater burden - To impose no greater restraints to enjoin no other observances. See the notes on Act 15:10.

Than these necessary things - Necessary:

(1) In order to preserve the peace of the church.

(2) To conciliate the minds of the Jewish converts, Act 15:21.

(3) In their circumstances particularly, because the crime which is specified - licentiousness was one to which all early converts were especially exposed. See the notes on Act 15:20.

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

It hath seemed good to the Holy Ghost, and to us. To us in these matters, wherein by the promises of Christ, we are directed by the Holy Ghost, the spirit of truth, &c. --- Than these necessary things. Necessary at this juncture, and always, if we except that order of abstaining from blood, and things strangled, which was not a perpetual, unchangeable precept, but to last only for a time, as St. John Chrysostom observes. (Witham) --- This is the first general council held in the Church, and the model of all succeeding ones. In it the apostles, in a commanding and authoritative manner, laid down the law, which was to be the guide of the faithful, knowing they had a right to impose any regulations in the Church, and that they could not employ this authority but to good purposes, directed as they were by the unerring spirit of truth, which Christ had promised (Matthew xxviii. 20.) should remain with his Church for ever. Hence it would appear that we have no more ground refusing obedience to the voice of the Church at present, than at her first establishment: and that those who will not hear the Church now, speaking in her Councils, would with as little ceremony have opposed the apostles on this occasion, had they lived at the time. By what spirit of seduction has been introduced, and spread, to such an alarming extent, the opinion, that Christianity (the very leading feature of which is to hear and to obey) authorizes unrestricted liberty? Is then authority an unmeaning word? (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

To the Holy Ghost, and to us; that is, unto us, assisted by the Holy Ghost. The Holy Ghost is deservedly first mentioned, that the apostles might testify that they desired to say, write, or do nothing in which they had not the Spirit of God directing of them: and they mention the Spirit, that the Antiochians, unto whom they wrote, might be assured they were not human inventions which they recommended, but that they had the authority of God for them. Unto us; as ministers, or God’s stewards, who acquainted them with these things, in discharge of their duty, and that they might appear themselves to be faithful.

Burden; the yoke spoken of, Act 15:10.

Necessary things: to be sure, several of the things here spoken of are not absolutely necessary unto salvation, or simply, and in their own nature, necessary, as to abstain from blood, &c.; but though they are not necessary always and at all times, yet in this place, and at this time, they were necessary for the peace of the church, and to avoid giving of offence to the converted Jews, and to nourish brotherly love between them and the Gentiles.

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

28. Holy Ghost, and to us—See note on Luk_1:3. Two concurrent minds in the same matter, the divine and the human. Man as free in the choice as if God did not will; God’s will as perfectly accomplished as if man’s will were overruled.

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

These necessary things - All of these were necessary for that time. But the first of them was not necessary long; and the direction concerning it was therefore repealed by the same Spirit, as we read in the former Epistle to the Corinthians.

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

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.

28. ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν, for it seemed good to the Holy Ghost and to us. A third time in this clause of the narrative from 22–29 does this official word occur, from which is derived the noun dogma. It had been promised that to the Apostles there should be given the Spirit of truth, who should guide them into all truth (Joh 16:13), and the historian of the Acts often speaks of them as ‘filled with the Spirit.’ They put forward therefore this unerring guide as the warrant for their decree. And as they at the suggestion of the Spirit were laying aside their long-standing prejudices against intercourse with Gentiles, they claim that the Gentiles in their turn should deal tenderly with the scruples of Jews.

The co-ordination of the Divine Spirit and the human instruments in the preamble of the decree is not a little remarkable.

On tins verse Chrysostom says: καὶ τὶνος ἕνεκεν εἷπεν, ἔδοξε τῷ ἁγίῳ πνεύματι; ἵνα μὴ νομίσωσιν ἀνθρώπινον εἷναι· τὸ δὲ ἡμῖν ἵνα διδαχθῶσιν ὅτι καὶ αὐτοὶ ἀποδέχονται καὶ ἐν περιτομῇ ὄντες.

μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος, to lay upon you no greater burden. The Christian-Jews could now speak thus of the load of legal observances (cf. above, Act 15:10). Now they had selected but a small part thereof, which the circumstances of the time made necessary to be observed.

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.

28. τῷ ἁγ. πν. καὶ ἡμ.] Not = τῷ ἁγ. πν. ἐν ἡμ. (as Olsh.),—but as, in ch. 5:32, the Holy Spirit, given to the Apostles and testifying by His divine power, is coupled with their own human testimony,—so here the decision of the Holy Spirit, given them as leaders of the Church, is laid down as the primary and decisive determination on the matter,—and their own formal ecclesiastical decision follows, as giving utterance and scope to His will and command. The other interpretation weakens this accuracy of expression, and destroys the propriety of the sentence. Neander, in his last edn. of the Pfl. u. L. (p. 224, note), has given up the rendering of his former ones, ἔδοξεν γὰρ (τῷ ἁγίῳ πνεύματι) καὶ ἡμῖν,’ It seemed good (by the Holy Ghost) to us also,’ i.e. as well as to Paul and Barnabas. It was plausible, but quite untenable. Such ambiguity, in such a document, would surely be out of the question.

The judgment as to what things were ἐπάναγκες is implied in ἔδοξεν, &c.

ἐπιτίθ. had been used by Peter, ver. 10.

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