Text -- Acts 15:23-41 (NET)

15:23 They sent this letter with them: From the apostles and elders, your brothers, to the Gentile brothers and sisters in Antioch, Syria, and Cilicia, greetings! 15:24 Since we have heard that some have gone out from among us with no orders from us and have confused you, upsetting your minds by what they said, 15:25 we have unanimously decided decided to choose men to send to you along with our dear friends Barnabas and Paul, 15:26 who have risked their lives for the name of our Lord Jesus Christ. 15:27 Therefore we are sending Judas and Silas who will tell you these things themselves in person. 15:28 For it seemed best to the Holy Spirit and to us not to place any greater burden on you than these necessary rules: 15:29 that you abstain from meat that has been sacrificed to idols and from blood and from what has been strangled and from sexual immorality. If you keep yourselves from doing these things, you will do well. Farewell. 15:30 So when they were dismissed, they went down to Antioch, and after gathering the entire group together, they delivered the letter. 15:31 When they read it aloud, the people rejoiced at its encouragement. 15:32 Both Judas and Silas, who were prophets themselves, encouraged and strengthened the brothers with a long speech. 15:33 After they had spent some time there, they were sent off in peace by the brothers to those who had sent them. 15:34 [[EMPTY]] 15:35 But Paul and Barnabas remained in Antioch, teaching and proclaiming (along with many others) the word of the Lord.

Paul and Barnabas Part Company

15:36 After some days Paul said to Barnabas, “Let’s return and visit the brothers in every town where we proclaimed the word of the Lord to see how they are doing.” 15:37 Barnabas wanted to bring John called Mark along with them too, 15:38 but Paul insisted that they should not take along this one who had left them in Pamphylia and had not accompanied them in the work. 15:39 They had a sharp disagreement, so that they parted company. Barnabas took along Mark and sailed away to Cyprus, 15:40 but Paul chose Silas and set out, commended to the grace of the Lord by the brothers and sisters. 15:41 He passed through Syria and Cilicia, strengthening the churches.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Act 15:23

And they wrote ( grapsantes ).

First aorist active participle of graphō and the nominative as if a principal verb epempsan had been used instead of pempsai , the first aorist active infinitive (anacoluthon). This committee of four (Judas, Silas, Barnabas, Paul) carried the letter which embodied the decision of the Conference. This letter is the writing out of the judgment of James and apparently written by him as the President.

Robertson: Act 15:23

The apostles and the elders, brethren ( hoi apostoloi kai hoi presbuteroi , adelphoi ).

So the oldest and best MSS. without kai (and) before "brethren."This punctuation is probably correct and not "elder brethren."The inquiry had been sent to the apostles and elders (Act 15:2) though the whole church joined in the welcome (Act 15:4) and in the decision (Act 15:22). The apostles and elders send the epistle, but call themselves "brothers to brothers," Fratres Fratibus Salutem . "The brothers"(tois adelphois ) addressed (dative case) are of the Gentiles (exō ethnōn ) and those in Antioch, Syria, and Cilicia, because they were immediately involved. But the decision of this Conference was meant for Gentile Christians everywhere (Act 16:4).

Robertson: Act 15:23

Greeting ( Chairein ).

The customary formula in the beginning of letters, the absolute infinitive (usually chairein ) with the nominative absolute also as in Jam 1:1; Act 23:26 and innumerable papyri (Robertson, Grammar , pp. 1902f.).

Robertson: Act 15:24

Certain which went from us ( tines exō hēmōn , Aleph B omit exelthontes ).

A direct blow at the Judaizers, put in delicate language (we heard ēkousamen ) as if only at Antioch (Act 15:1), and not also in Jerusalem in open meeting (Act 15:5).

Robertson: Act 15:24

Have troubled you with words ( etaraxan humas logois ).

What a picture of turmoil in the church in Antioch, words, words, words. Aorist tense of the common verb tarassō , to agitate, to make the heart palpitate (Joh 14:1, Joh 14:27) and instrumental case of logois .

Robertson: Act 15:24

Subverting your souls ( anaskeuazontes tas psuchas humōn ).

Present active participle of anaskeuazō , old verb (ana and skeuos , baggage) to pack up baggage, to plunder, to ravage. Powerful picture of the havoc wrought by the Judaizers among the simple-minded Greek Christians in Antioch.

Robertson: Act 15:24

To whom we gave no commandment ( hois ou diesteilametha ).

First aorist middle indicative of diastellō , old verb to draw asunder, to distinguish, to set forth distinctly, to command. This is a flat disclaimer of the whole conduct of the Judaizers in Antioch and in Jerusalem, a complete repudiation of their effort to impose the Mosaic ceremonial law upon the Gentile Christians.

Robertson: Act 15:25

It seemed good unto us ( edoxen hēmin ).

See statement by Luke in Act 15:22, and now this definite decision is in the epistle itself. It is repeated in Act 15:28.

Robertson: Act 15:25

Having come to one accord ( genomenois homothumadon ).

On this adverb, common in Acts, See note on Act 1:14. But genomenois clearly means that the final unity was the result of the Conference (private and public talks). The Judaizers are here brushed to one side as the defeated disturbers that they really were who had lacked the courage to vote against the majority.

Robertson: Act 15:25

To choose out men and send them ( eklexamenois andras pempsai A B L, though Aleph C D read eklexamenous as in Act 15:22).

Precisely the same idiom as in Act 15:22, "having chosen out to send."

Robertson: Act 15:25

With our beloved Barnabas and Paul ( sun tois agapētois hēmōn Barnabāi kai Paulōi ).

The verbal adjective agapētois (common in the N.T.) definitely sets the seal of warm approval on Barnabas and Paul. Paul (Gal 2:9) confirms this by his statement concerning the right hand of fellowship given.

Robertson: Act 15:26

Have hazarded their lives ( paradedōkosi tas psuchas autōn ).

Perfect active participle dative plural of paradidōmi , old word, to hand over to another, and with psuchas , to hand over to another their lives. The sufferings of Paul and Barnabas in Pisidia and Lycaonia were plainly well-known just as the story of Judson in Burmah is today. On the use of "name"here, see note on Act 3:6.

Robertson: Act 15:27

Who themselves also shall tell you the same things by word of mouth ( kai autous dia logou apaggellontas ta auta ).

Literally, "they themselves also by speech announcing the same things."The present participle, as here, sometimes is used like the future to express purpose as in Act 3:26 eulogounta after apesteilen and so here apaggellontas after apestalkamen (Robertson, Grammar , p. 1128). Judas and Silas are specifically endorsed (perfect active indicative of apostellō ) as bearers of the epistle who will also verbally confirm the contents of the letter.

Robertson: Act 15:28

To the Holy Spirit and to us ( tōi pneumati tōi hagiōi kai hēmin ).

Dative case after edoxen (third example, verses, 22, 25, 28). Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (Act 15:8). Jesus had promised that the Holy Spirit would guide them into all truth (Joh 16:13). Even so the church deliberated carefully before deciding. What a blessing it would be if this were always true! But even so the Judaizers are only silenced for the present, not convinced and only waiting for a better day to start over again.

Robertson: Act 15:28

No greater burden ( mēden pleon baros ).

The restrictions named did constitute some burden (cf. Mat 20:12), for the old word baros means weight or heaviness. Morality itself is a restraint upon one’ s impulses as is all law a prohibition against license.

Robertson: Act 15:28

Than these necessary things ( plēn toutōn tōn epanagkes ).

This old adverb (from epi and anagkē ) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see note on Act 15:20, note on Act 15:21. In comparison with the freedom won this "burden"is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if "things strangled"be included. This "necessity"was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (Act 15:16).

Robertson: Act 15:29

It shall be well with you ( eu praxete ).

Ye shall fare well. A classical idiom used here effectively. The peace and concord in the fellowship of Jews and Gentiles will justify any slight concession on the part of the Gentiles. This letter is not laid down as a law, but it is the judgment of the Jerusalem Christians for the guidance of the Gentiles (Act 16:4) and it had a fine effect at once (Act 15:30-35). Trouble did come later from the Judaizers who were really hostile to the agreement in Jerusalem, but that opposition in no way discredits the worth of the work of this Conference. No sane agreement will silence perpetual and professional disturbers like these Judaizers who will seek to unsettle Paul’ s work in Antioch, in Corinth, in Galatia, in Jerusalem, in Rome.

Robertson: Act 15:29

Fare ye well ( Errōsthe ).

Valete. Perfect passive imperative of rhōnnumi , to make strong. Common at the close of letters. Be made strong, keep well, fare well. Here alone in the N.T. though some MSS. have it in Act 23:30.

Robertson: Act 15:30

So they ( hoi men oun ).

As in Act 15:3.

Robertson: Act 15:30

When they were dismissed ( apoluthentes ).

First aorist passive participle of apoluō , common verb to loosen, to dismiss. Possibly (Hackett) religious services were held as in Act 15:33(cf. Act 13:3) and perhaps an escort for part of the way as in Act 15:3.

Robertson: Act 15:30

The multitude ( to plēthos ).

Public meeting of the church as in Act 15:1-3. Deissmann ( Bible Studies , p. 232) gives illustrations from the inscriptions of the use of plēthos for official, political, and religious gatherings. The committee formally "delivered"(epedōkan ) the epistle to the church authorities.

Robertson: Act 15:31

When they had read it ( anagnontes ).

Second aorist active participle of anaginōskō . Public reading, of course, to the church.

Robertson: Act 15:31

They rejoiced ( echarēsan ).

Second aorist (ingressive) passive indicative of chairō . They burst into exultant joy showing clearly that they did not consider it a weak compromise, but a glorious victory of Gentile liberty.

Robertson: Act 15:31

For the consolation ( epi tēi paraklēsei ).

The encouragement, the cheer in the letter. See parekalesan in Act 15:32. Consolation and exhortation run into one another in this word.

Robertson: Act 15:32

Being themselves also prophets ( kai autoi prophētai ontes ).

As well as Paul and Barnabas and like Agabus (Act 11:27-30), for-speakers for Christ who justify the commendation in the letter (Act 15:27) "with many words"(dia logou pollou ), "with much talk,"and no doubt with kindly words concerning the part played at the Conference by Paul and Barnabas.

Robertson: Act 15:32

Confirmed ( epestērixan ).

See note on Act 14:22. It was a glorious time with no Judaizers to disturb their fellowship as in Act 15:1.

Robertson: Act 15:33

Some time ( chronon ).

Accusative after poiēsantes , "having done time."How long we do not know.

Robertson: Act 15:34

But it seemed good unto Silas to abide there ( edoxe de Silāi epimeinai autou ).

This verse is not in the Revised Version or in the text of Westcott and Hort, being absent from Aleph A B Vulgate, etc. It is clearly an addition to help explain the fact that Silas is back in Antioch in Act 15:40. But the "some days"of Act 15:36afforded abundant time for him to return from Jerusalem. He and Judas went first to Jerusalem to make a report of their mission.

Robertson: Act 15:35

Tarried ( dietribon ).

Imperfect active of diatribō , old verb to pass time, seen already in Act 12:19; Act 14:3, Act 14:28.

Robertson: Act 15:35

With many others also ( meta kai heterōn pollōn ).

A time of general revival and naturally so after the victory at Jerusalem. It is at this point that it is probable that the sad incident took place told by Paul in Gal 2:11-21. Peter came up to see how things were going in Antioch after Paul’ s victory in Jerusalem. At first Peter mingled freely with the Greek Christians without the compunctions shown at Caesarea and for which he had to answer in Jerusalem (Acts 11:1-18). Rumours of Peter’ s conduct reached Jerusalem and the Judaizers saw a chance to reopen the controversy on the line of social customs, a matter not passed on at the Jerusalem Conference. These Judaizers threaten Peter with a new trial and he surrenders and is followed by Barnabas and all the Jewish brethren in Antioch to the dismay of Paul who boldly rebuked Peter and Barnabas and won them back to his view. It was a crisis. Some would even date the Epistle to the Galatians at this time also, an unlikely hypothesis.

Robertson: Act 15:36

Let us return now and visit the brethren ( epistrepsantes de episkepsōmetha tous adelphous ).

Paul takes the initiative as the leader, all the more so if the rebuke to Peter and Barnabas in Gal 2:11-21 had already taken place. Paul is anxious, like a true missionary, to go back to the fields where he has planted the gospel. He uses the hortatory subjunctive (episkepsōmetha ) for the proposal (See note on Act 15:14 for this verb). Note the repeated epi (epi̇strepsantes and episkepsōmetha ). There is special point in the use of dē (shortened form of ēdē ), now at this juncture of affairs (cf. Act 13:2).

Robertson: Act 15:36

How they fare ( pōs echousin ).

Indirect question, "how they have it."The precariousness of the life of new converts in pagan lands is shown in all of Paul’ s Epistles (Furneaux). So he wanted to go city by city (kata polin pāsan ).

Robertson: Act 15:37

Was minded to take with them ( ebouleto sunparalabein ).

Imperfect middle (ebouleto ), not aorist middle ebouleusato of the Textus Receptus. Barnabas willed, wished and stuck to it (imperfect tense). Sunparalabein is second aorist active infinitive of the double compound sunparalambanō , old verb to take along together with, used already about John Mark in Act 12:25 and by Paul in Gal 2:1 about Titus. Nowhere else in the N.T. Barnabas used the ingressive aorist in his suggestion.

Robertson: Act 15:38

But Paul thought not good to take with them ( Paulos de ēxiou̇̇mē sunparalambanein touton ).

The Greek is far more effective than this English rendering. It is the imperfect active of axioō , old verb to think meet or right and the present active infinitive of the same verb (sunparalambanō ) with negative used with this infinitive. Literally, "But Paul kept on deeming it wise not to be taking along with them this one."Barnabas looked on it as a simple punctiliar proposal (aorist infinitive), but Paul felt a lively realization of the problem of having a quitter on his hands (present infinitive). Each was insistent in his position (two imperfects). Paul had a definite reason for his view describing John Mark as "him who withdrew from them from Pamphylia"(ton apostanta ap' autōn apo Pamphulias ). Second aorist active articular participle of aphistēmi , intransitive use, "the one who stood off from, apostatized from"(our very word "apostasy"). And also as the one who "went not with them to the work"(kai mē sunelthonta autois eis to ergon ). At Perga Mark had faced the same task that Paul and Barnabas did, but he flinched and flickered and quit. Paul declined to repeat the experiment with Mark.

Robertson: Act 15:39

A sharp contention ( paroxusmos ).

Our very word paroxysm in English. Old word though only twice in the N.T. (here and Heb 10:24), from paroxunō , to sharpen (para , oxus ) as of a blade and of the spirit (Act 17:16; 1Co 13:5). This "son of consolation"loses his temper in a dispute over his cousin and Paul uses sharp words towards his benefactor and friend. It is often so that the little irritations of life give occasion to violent explosions. If the incident in Gal 2:11-21 had already taken place, there was a sore place already that could be easily rubbed. And if Mark also joined with Peter and Barnabas on that occasion, Paul had fresh ground for irritation about him. But there is no way to settle differences about men and we can only agree to disagree as Paul and Barnabas did.

Robertson: Act 15:39

So that they parted asunder from one another ( hōste apochōristhēnai autous ap' allēlōn ).

Actual result here stated by hōste and the first aorist passive infinitive of apochōrizō , old verb to sever, to separate, here only and Rev 6:4 in the N.T. The accusative of general reference (autous ) is normal. For construction with hōste see Robertson, Grammar , pp. 999f.

Robertson: Act 15:39

And Barnabas took Mark with him and sailed away to Cyprus ( ton te Barnaban paralabonta ton Markon ekpleusai eis Kupron ).

Second infinitival clause ekpleusai after hōste connected by te . The same participle is used here minus sun , paralabonta (second aorist active). Barnabas and Mark sailed out (ekpleusai from ekpleō ) from the harbour of Antioch. This is the last glimpse that Luke gives us of Barnabas, one of the noblest figures in the New Testament. Paul has a kindly reference to him in 1Co 9:6. No one can rightly blame Barnabas for giving his cousin John Mark a second chance nor Paul for fearing to risk him again. One’ s judgment may go with Paul, but one’ s heart goes with Barnabas. And Mark made good with Barnabas, with Peter (1Pe 5:13) and finally with Paul (Col 4:10; 2Ti 4:11). See my little book on John Mark ( Making Good in the Ministry ). Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times.

Robertson: Act 15:40

Chose ( epilexamenos ).

First aorist middle (indirect) participle of epilegō , choosing for himself, as the successor of Barnabas, not of Mark who had no place in Paul’ s plans at this time.

Robertson: Act 15:40

Commended ( paradotheis ).

First aorist passive of paradidōmi , the same verb employed about Paul and Barnabas (Act 14:26) on their return from the first tour. It is clear now that the sympathy of the church at Antioch is with Paul rather than with Barnabas in the cleavage that has come. The church probably recalled how in the pinch Barnabas flickered and went to the side of Peter and that it was Paul who for the moment stood Paulus contra mundum for Gentile liberty in Christ against the threat of the Judaizers from Jerusalem. Silas had influence in the church in Jerusalem (Act 15:22) and was apparently a Roman citizen (Act 16:37) also. He is the Silas or Silvanus of the epistles (1Th 1:1; 2Th 1:1; 2Co 1:19; 1Pe 5:12). It is remarkable that Peter mentions both Mark and Silas as with him (1Pe 5:12.) at the same time.

Robertson: Act 15:41

@@Went through (diērcheto ). Imperfect middle. So Paul went forth on his second mission tour with heart-aches and high hopes mingled together. Syria and Cilicia (tēn Surian kai tēn Kilikian ). He took the opposite course from the first tour, leaving Cyprus to Barnabas and Mark. Probably Paul had established these churches while in Tarsus after leaving Jerusalem (Act 9:30; Gal 1:21). Paul would go "by the Gulf of Issus through the Syrian Gates, a narrow road between steep rocks and the sea, and then inland, probably past Tarsus and over Matthew. Taurus by the Cilician gates"(Page). This second tour will occupy Luke’ s story in Acts through Act 18:22.

Vincent: Act 15:23

Greeting ( χαίρειν )

The usual Greek form of salutation. It occurs nowhere else in the salutation of a New Testament epistle save in the Epistle of James (Jam 1:1). See note there. It appears in the letter of Claudius Lysias (Act 23:26).

Vincent: Act 15:24

Subverting ( ἀνασκευάζοντες )

Only here in New Testament, and not found either in the Septuagint or in the Apocrypha. Originally, it means to pack up baggage, and so to carry away; hence, to dismantle or disfurnish. So Thucydides (iv., 116) relates that Brasidas captured Lecythus, and then pulled it down and dismantled it (ἀνασκευάσας ) . From this comes the more general meaning to lay waste, or ravage. The idea here is that of turning the minds of the Gentile converts upside down; throwing them into confusion like a dismantled house.

Vincent: Act 15:24

We gave no commandment ( οὐ διεστειλάμεθα )

The word originally means to put asunder; hence, to distinguish, and so of a commandment or injunction, to distinguish and emphasize it. Therefore implying express orders, and so always in the New Testament, where it is almost uniformly rendered charge. The idea here is, then, " we gave no express injunction on the points which these Judaizers have raised."

Vincent: Act 15:25

Barnabas and Paul

Here, as in Act 15:12, 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.

Vincent: Act 15:29

Blood

Because in the blood was the animal's life, and it was the blood that was consecrated to make atonement. See Gen 9:6; Lev 17:10-14; Deu 12:23, Deu 12:24. The Gentiles had no scruples about eating blood; on the contrary, it was a special delicacy. Thus Homer:

" At the fire

Already lie the paunches of two goats,

Preparing for our evening meal, and both

Are filled with fat and blood. Whoever shows

Himself the better man in this affray,

And conquers, he shall take the one of these

He chooses."

Odyssey , xviii., 44 sq.

The heathen were accustomed to drink blood mingled with wine at their sacrifices.

Vincent: Act 15:29

Farewell ( ἔῤῥωσθε )

Lit., be strong, like the Latin valete . Compare the close of Claudius Lysias' letter to Festus (Act 23:30).

Vincent: Act 15:31

Consolation

See on Act 9:31.

Vincent: Act 15:32

Many words

Or, lit., much discourse; adding the spoken to the written consolation.

Vincent: Act 15:32

Exhorted

Or comforted. See on Act 15:31. The latter agrees better with consolation there.

Vincent: Act 15:32

Confirmed

See on Act 14:22.

Vincent: Act 15:36

Let us go again and visit ( ἐπιστρέψαντες δὴ ἐπισκεψῶμεθα )

Lit., Having returned, let us now visit. The A. V. omits now. See on Act 13:2.

Vincent: Act 15:36

In every city ( κατὰ πᾶσαν πόλιν )

Κατά has the force of city by city.

Vincent: Act 15:38

Him ( τοῦτον )

Lit., that one. It marks him very strongly, and is an emphatic position at the end of the sentence.

Vincent: Act 15:38

Departed ( ἀποστάντα )

Rev., withdrew. It furnishes the derivation of our word apostatize.

Vincent: Act 15:39

The contention was so sharp ( ἐγένετο παροξυσμὸς )

More correctly, there arose a sharp contention. Only here and Heb 10:24. Our word paroxysm is a transcription of παροξυσμὸς . An angry dispute is indicated.

Vincent: Act 15:39

Barnabas

The last mention of him in the Acts.

Vincent: Act 15:40

Recommended

Which was not the case with Barnabas, leading to the inference that the church at Antioch took Paul's side in the dispute.

Wesley: Act 15:23

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.

Wesley: Act 15:24

_The simplicity, weightiness, and conciseness of this letter are highly observable.

Wesley: Act 15:26

This is spoken of Paul and Barnabas.

Wesley: Act 15:27

Which we have written.

Wesley: Act 15:28

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.

Wesley: Act 15:29

The eating which was never permitted the children of God from the beginning of the world. Nothing can be clearer than this. For, 1. From Adam to Noah no man ate flesh at all; consequently no man then ate blood. 2. 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. 3. God renewed this prohibition by Moses, which was not repealed from the time of Moses till Christ came. 4. 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. 5. From that time those Churches which acknowledged his authority held the eating of blood to be an indifferent thing. But, 6. 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.

Wesley: Act 15:29

That is, ye will find a blessing. This gentle manner of concluding was worthy the apostolical wisdom and goodness.

Wesley: Act 15:29

adjusted weapons of war, are most likely to hurt the hand from which they are thrown.

Wesley: Act 15:35

And it was during this time that Peter came down from Jerusalem, and that St. Paul withstood him to the face, for separating himself from the Gentiles, Gal 2:11, &c.

Wesley: Act 15:36

This was all that St. Paul designed at first; but it was not all that God designed by his journey, whose providence carried him much farther than he intended.

Wesley: Act 15:36

How their souls prosper: how they grow in faith, hope love: what else ought to be the grand and constant inquiry in every ecclesiastical visitation? Reader, how dost thou do?

Wesley: Act 15:37

His kinsman.

Wesley: Act 15:38

To trust him again, who had deserted them before: who had shrunk from the labour and danger of converting those they were now going to confirm.

Wesley: Act 15:39

Literally, a paroxysm, or fit of a fever. But nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not; that St. Paul, who had the right on his side, as he undoubtedly had,) maintained it with love. And Barnabas taking Mark with him, sailed away to Cyprus - Forsaking the work in which he was engaged, he went away to his own country.

Wesley: Act 15:40

Held on his intended course: being recommended by the brethren to the grace of God - We do not find that Barnabas stayed for this. O how mighty is the grace of God! which in the midst of the world, in the midst of sin, among so many snares of Satan, and in spite of the incredible weakness and depravity of nature, yet overcomes all opposition, sanctifies, sustains, and preserves us to the end! It appears not only that Paul and Barnabas were afterward thoroughly reconciled, 1Co 9:6; Gal 2:9; but also that John was again admitted by St. Paul as a companion in his labours, Col 4:10; Phm 1:24; 2Ti 4:11.

JFB: Act 15:22-23

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.

JFB: Act 15:22-23

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

JFB: Act 15:22-23

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.

JFB: Act 15:23

This is the first mention in the New Testament history of writing as an element in its development. And the combination here of written and oral transmission of an important decision reminds us of the first occasion of writing mentioned in the Old Testament, where a similar combination occurs (Exo 17:14). But whereas there it is the deep difference between Israel and the Gentiles which is proclaimed, here it is the obliteration of that difference through faith in the Lord Jesus [BAUMGARTEN].

JFB: Act 15:23

The only other place in the New Testament where this word occurs (except in the letter of Lysias, Act 23:26) is Jam 1:1, which seems to show that both letters were drawn up by the same hand [BENGEL].

JFB: Act 15:23

Showing that churches then existed in Cilicia as well as Syria, which owed their existence, in all likelihood, to Paul's labors during the interval between his return to Tarsus (Act 9:30) and his departure in company with Barnabas for Antioch (see on Act 11:25).

JFB: Act 15:24-27

Without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views.

JFB: Act 15:24-27

Such strong language is evidently designed to express indignation at this attempt, by an unauthorized party, to bring the whole Christian Church under judicial and legal bondage.

JFB: Act 15:25

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.

JFB: Act 15:26

Literally, "rendered up," as in will they did.

JFB: Act 15:26

Noble testimony to those beloved men! It was doubtless prompted more immediately by the narrative they had just listened to from their own lips (Act 15:12), and judiciously inserted in this letter, to give them the highest weight as the bearers of it, along with their own deputies.

JFB: Act 15:26

Mark here how considerate and tender it was to send men who would be able to say of Barnabas and Paul what could not be expected to come from themselves.

JFB: Act 15:28-29

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.

JFB: Act 15:28-29

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.

JFB: Act 15:31-33

As the same word is in Act 15:31 properly rendered "exhorted," the meaning probably is "rejoiced for the exhortation" (Margin), or advice; so wise in itself and so contrary to the imposition attempted to be practiced upon them by the Judaizers.

JFB: Act 15:32

That is, inspired teachers.

JFB: Act 15:32

"much discourse."

JFB: Act 15:32

Opening up, no doubt, the great principle involved in the controversy now settled, of gratuitous salvation, or the purification of the heart by faith alone (as expressed by Peter, Act 15:9, Act 15:11), and dwelling on the necessity of harmony in principle and affection between the Gentile disciples and their Jewish brethren.

JFB: Act 15:33

With peace, as the customary parting salutation.

JFB: Act 15:34-35

Silas determined.

JFB: Act 15:34-35

(The authorities against the insertion of this verse are strong. It may have been afterwards added to explain Act 15:40). Doubtless the attraction to Antioch for Silas was Paul's presence there, to whom he seems to have now formed that permanent attachment which the sequel of this book and Paul's Epistles show to have existed.

JFB: Act 15:35

To the disciples.

JFB: Act 15:35

To those without.

JFB: Act 15:35

Other laborers.

JFB: Act 15:35

How rich must Antioch at this time have been in the ministrations of the Gospel! (For a painful scene on this occasion between Paul and Peter, see Gal 2:11-14).

JFB: Act 15:36

How long is a matter of conjecture.

JFB: Act 15:36

The true reading is, "the brethren."

JFB: Act 15:36

Whether they were advancing or declining, &c.: a pattern for churches and successful missionaries in every age. ("Reader, how stands it with thee?") [BENGEL]. "Paul felt that he was not called to spend a peaceful, though laborious life at Antioch, but that his true work was far off among the Gentiles." We notice here, for the first time, a trace of that tender solicitude for his converts, that earnest longing to see their faces, which appears in the letters which he wrote afterwards, as one of the most remarkable and attractive features of his character. He thought, doubtless, of the Pisidians and Lycaonians, as he thought afterwards at Athens and Corinth of the Thessalonians, from whom he had been lately "taken in presence, not in heart, night and day praying exceedingly that he might see their face and perfect that which was lacking in their faith" [HOWSON].

JFB: Act 15:37

His nephew (Col 4:10).

JFB: Act 15:38

That is, who had departed; but the word is stronger than this--"who stood aloof" or "turned away" from them.

JFB: Act 15:38

The work yet before them. The allusion is to what is recorded in Act 13:13 (see on Act 13:13).

JFB: Act 15:39

Such was the "irritation," or "exacerbation."

JFB: Act 15:39

Said they not truly to the Lystrians that they were "men of like passions with them"; (Act 14:15). But who was to blame? (1) That John Mark had either tired of the work or shrunk from the dangers and fatigues that yet lay before them, was undeniable; and Paul concluded that what he had done he might, and probably would, do again. Was he wrong in this? (See Pro 25:19). But (2) To this Barnabas might reply that no rule was without exception; that one failure, in a young Christian, was not enough to condemn him for life; that if near relationship might be thought to warp his judgment, it also gave him opportunities of knowing the man better than others; and that as he was himself anxious to be allowed another trial (and the result makes this next to certain), in order that he might wipe out the effect of his former failure and show what "hardness he could now endure as a good soldier of Jesus Christ," his petition ought not to be rejected. Now, since John Mark did retrieve his character in these respects, and a reconciliation took place between Paul and him, so cordial that the apostle expresses more than once the confidence he had in him and the value he set upon his services (Col 4:10-11; 2Ti 4:11), it may seem that events showed Barnabas to be in the right, and Paul too harsh and hasty in his judgment. But, in behalf of Paul, it may well be answered, that not being able to see into the future he had only the unfavorable past to judge by; that the gentleness of Barnabas (Act 4:36; Act 11:24) had already laid him open to imposition (see on Gal 2:13), to which near relationship would in this case make him more liable; and that in refusing to take John Mark on this missionary journey he was not judging his Christian character nor pronouncing on his fitness for future service, but merely providing in the meantime against being again put to serious inconvenience and having their hands weakened by a possible second desertion. On the whole, then, it seems clear that each of these great servants of--Christ had something to say for himself, in defense of the position which they respectively took up; that while Barnabas was quite able to appreciate the grounds on which Paul proceeded, Paul was not so competent to judge of the considerations which Barnabas probably urged; that while Paul had but one object in view, to see that the companion of their arduous work was one of thoroughly congenial spirit and sufficient nerve, Barnabas, over and above the same desire, might not unreasonably be afraid for the soul of his nephew, lest the refusal to allow him to accompany them on their journey might injure his Christian character and deprive the Church of a true servant of Jesus Christ; and that while both sought only the glory of their common Master, each looked at the question at issue, to some extent, through the medium of his own temperament, which grace sanctifies and refines, but does not destroy--Paul, through the medium of absolute devotion to the cause and kingdom of Christ, which, warm and womanly as his affections were, gave a tinge of lofty sternness to his resolves where that seemed to be affected; Barnabas, through the medium of the same singleness of heart in Christ's service, though probably not in equal strength (Gal 2:13), but also of a certain natural gentleness which, where a Christian relative was concerned, led him to attach more weight to what seemed for his spiritual good than Paul could be supposed to do. In these circumstances, it seems quite possible that they might have amicably "agreed to differ," each taking his own companion, as they actually did. But the "paroxysm" (as the word is), the "exacerbation" which is expressly given as the cause of their parting, shows but too plainly, that human infirmity amidst the great labors of the Church at Antioch at length sundered those who had sweetly and lovingly borne together the heat and burden of the day during a protracted tour in the service of Christ. "Therefore let no man glory in men" (1Co 3:21). As for John Mark, although through his uncle's warm advocacy of his cause he was put in a condition to dissipate the cloud that hung over him, how bitter to him must have ever afterwards been the reflection that it was his culpable conduct which gave occasion to whatever was sinful in the strife between Paul and Barnabas, and to a separation in action, though no doubt with a mutual Christian regard, between those who had till then wrought nobly together! How watchful does all this teach Christians, and especially Christian ministers and missionaries, to be against giving way to rash judgment and hot temper towards each other, especially where on both sides the glory of Christ is the ground of difference! How possible is it that in such cases both parties may, on the question at issue, be more or less in the right! How difficult is it even for the most faithful and devoted servants of Christ, differing as they do in their natural temperament even under the commanding influence of grace, to see even important questions precisely in the same light! And if, with every disposition to yield what is unimportant, they still feel it a duty each to stand to his own point, how careful should they be to do it lovingly, each pursuing his own course without disparagement of his Christian brother! And how affectingly does the Lord overrule such difference of judgment and such manifestations of human infirmity, by making them "turn out rather unto the furtherance of the Gospel"; as in this case is eminently seen in the two missionary parties instead of one, not travelling over the same ground and carrying their dispute over all the regions of their former loving labors, but dividing the field between them!

JFB: Act 15:39

(See on Act 15:34) --going two and two, as the Twelve and the Seventy (Mar 6:7; Luk 10:1).

JFB: Act 15:40

(No doubt by some solemn service; see Act 13:3), as in Act 14:26. It does not follow from the historian's silence that Barnabas was not so recommended, too; for this is the last mention of Barnabas in the history, whose sole object now is to relate the proceedings of Paul. Nor does it seem quite fair (with DE WETTE, MEYER, HOWSON, ALFORD, HACKET, WEBSTER and WILKINSON, &c.) to conclude from this that the Church at Antioch took that marked way of showing their sympathy with Paul in opposition to Barnabas.

JFB: Act 15:41

"It is very likely that Paul and Barnabas made a deliberate and amicable arrangement to divide the region of their first mission between them; Paul taking the continental, and Barnabas the insular, part of the proposed visitation. If Barnabas visited Salamis and Paphos, and if Paul (travelling westward), after passing through Derbe, Lystra, and Iconium, went as far as Antioch in Pisidia, the whole circuit of the proposed visitation was actually accomplished, for it does not appear that any converts had been made at Perga and Attalia" [HOWSON]. "This second missionary tour appears to have proceeded at first solely from the desire of visiting the churches already planted. In the end, however, it took a much wider sweep, for it brought the apostle to Europe" [OLSHAUSEN].

PAUL'S SECOND MISSIONARY JOURNEY.

JFB: Act 15:41

(See on Act 15:23). Taking probably the same route as when despatched in haste from Jerusalem to Tarsus, he then went by land (see on Act 9:30).

Clarke: Act 15:23

Send greeting unto the brethren - of the Gentiles - There was no occasion to send such a letter to the brethren which were of the Jews, because that law which had been so long read in their synagogues taught them all those things; and therefore the epistle is sent exclusively to the Gentiles. The word greeting is in the original χαιρειν, to be well, to be safe; a very usual form in Greek epistles, the word ευχομαι being understood, I wish thee to be well.

Clarke: Act 15:24

Certain which went out from us - So the persons who produced these doubtful disputations at Antioch, etc., had gone out from the apostles at Jerusalem, and were of that Church: persons zealous for the law, and yet, strange to tell, so conscientiously attached to the Gospel that they risked their personal safety by professing it

Clarke: Act 15:24

To whom we gave no such commandment - As, therefore, they went out from that Church, they should have taught nothing which was not owned and taught by it; much less should they have taught in opposition to it.

Clarke: Act 15:26

Men that have hazarded their lives - This was a high character of Paul and Barnabas: they had already suffered much in the cause of Christ, and exposed their lives to the most imminent danger, and were intent on the same work, notwithstanding the increasing dangers in the way.

Clarke: Act 15:27

Judas and Silas - shall - tell you the same things - These were proofs that the testimony of Paul and Barnabas was true; and that the letter was not forged, as they could witness the same things which the letter contained.

Clarke: Act 15:28

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

Clarke: Act 15:28

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.

Clarke: Act 15:29

Ye shall do well - But, if they did not keep themselves from these things, they would do ill; that is, they would sin against God, whose Spirit had commanded them to keep from these things. And who can do any of these forbidden things, and keep either a guiltless or a tender conscience

Clarke: Act 15:29

Fare-well - An old English form of expressing good wishes and good will. It is compounded of to go, and much, well, very much . Go well, go prosperously! - tantamount with good speed! may you succeed well! may God direct you! Like to that other form of sound words, God be with you! corrupted now into good by to ye! And of the same meaning with adieu! a Dieu , to God; that is, I commend you to God. All these terms savour not only of good will, or benevolence, but also of piety. Our pious ancestors believed that nothing was safe, nothing protected, nothing prosperous, over which the shield of God was not extended; and, therefore, in their familiar good wishes, they gave each other to God. The Greek word ερῥωσθε, errhosthe , here used, from ῥωννυμι, to strengthen, make strong, has nearly the same signification: be strong, courageous, active, be in health, and be prosperous! What a pity that such benevolent and pious wishes should degenerate into cool formalities, or unmeaning compliments!

Clarke: Act 15:31

They rejoiced for the consolation - It was not a matter of small moment to have a question on which such stress was laid decided by an apostolic council, over which the Spirit of God presided.

Clarke: Act 15:32

Judas and Silas, being prophets - That is, being teachers in the Church. This signification of the word prophet we have often already seen. See the notes on Act 11:27; Act 13:1

Clarke: Act 15:32

Exhorted the brethren - To abide steadily attached to God, and to each other, in peace, love, and unity

Clarke: Act 15:32

And confirmed them - In the blessed truths they had already received.

Clarke: Act 15:33

They were let go - That is, both had liberty to depart; but Silas chose to stay a little longer with the brethren.

Clarke: Act 15:34

Notwithstanding it pleased Silas, etc. - This whole verse is wanting in ABEG, a great number besides, with the Syriac, Arabic, Coptic, Slavonic, Vulgate, and some of the fathers. It does not appear to have been originally in the text.

Clarke: Act 15:36

Let us go - and visit our brethren in every city - This heavenly man projected a journey to Cyprus, Pamphylia, Pisidia, Lycaonia, Salamis, Paphos, Perga, Iconium, Lystra, Derbe, Antioch in Pisidia, and elsewhere; for in all these places he had preached and founded Churches in the preceding year. He saw it was necessary to water the seed he had planted; for these were young converts, surrounded with impiety, opposition, and superstition, and had few advantages among themselves.

Clarke: Act 15:37

Barnabas determined to take with them John - John Mark was his sister’ s son; and natural affection might have led him to the partiality here mentioned.

Clarke: Act 15:38

But Paul thought not good to take him with them - On this subject, see the note on Act 13:13.

Clarke: Act 15:39

The contention was so sharp between them - For all this sentence, there is only in the Greek text εγενετο ουν παροξυσμος ; there was therefore a paroxysm, an incitement, a stirring up, from παροξυνω, compounded of παρα, intensive, and οξυνω, to whet, or sharpen: there was a sharp contention. But does this imply anger or ill-will on either side? Certainly not. Here, these two apostles differed, and were strenuous, each in support of the part he had adopted. "Paul,"as an ancient Greek commentator has it, "being influenced only with the love of righteousness; Barnabas being actuated by love to his relative."John Mark had been tried in trying circumstances, and he failed; Paul, therefore, would not trust him again. The affection of Barnabas led him to hope the best, and was therefore desirous to give him another trial. Barnabas would not give up: Paul would not agree. They therefore agreed to depart from each other, and take different parts of the work: each had an attendant and companion at hand; so Barnabas took John Mark, and sailed to Cyprus: Paul took Silas, and went into Syria. John Mark proved faithful to his uncle Barnabas; and Silas proved faithful to his master Paul. To all human appearance it was best that they separated; as the Churches were more speedily visited, and the work of God more widely and more rapidly spread. And why is it that most men attach blame to this difference between Paul and Barnabas? And why is it that this is brought in as a proof of the sinful imperfection of these holy apostles? Because those who thus treat the subject can never differ with another without feeling wrong tempers; and then, as destitute of good breeding as they are of humility, they attribute to others the angry, proud, and wrathful dispositions which they feel in themselves; and, because they cannot be angry and sin not, they suppose that even apostles themselves cannot. Thus, in fact, we are always bringing our own moral or immoral qualifications to be a standard, by which we are to judge of the characters and moral feelings of men who were actuated by zeal for God’ s glory, brotherly kindness, and charity. Should any man say there was sin in this contention between Paul and Barnabas, I answer, there is no evidence of this in the text. Should he say, the word παροξυσμος, paroxysm, denotes this, I answer, it does not. And the verb παροξυνομαι is often used in a good sense. So Isocrates ad Demosth. cap. xx. μαλιϚα δ ’ αν παροξυνθειης ορεχθηναι των καλων εργων· "But thou wilt be the more stirred up to the love of good works."And such persons forget that this is the very form used by the apostle himself, Heb 10:24 : και κατανοωμεν αλληλους εις παροξυσμον αγαπης και καλων εργων· which, these objectors would be highly displeased with me, were I to translate, Let us consider one another to an angry contention of love and good works. From these examples, it appears that the word is used to signify incitement of any kind; and, if taken in a medical sense, to express the burning fit of an ague: it is also taken to express a strong excitement to the love of God and man, and to the fruits by which such love can be best proved; and, in the case before us, there was certainly nothing contrary to this pure principle in either of those heavenly men. See also Kypke on Heb 10:24.

Clarke: Act 15:40

Being recommended - unto the grace of God - Much stress has been laid upon this, to show that Barnabas was in the wrong, and Paul in the right, because "the brethren recommended Paul and Silas to the grace of God; but they did not recommend Barnabas and John Mark: this proves that the Church condemned the conduct of Barnabas, but approved that of Paul."Now, there is no proof that the Church did not recommend Barnabas to the grace of God, as well as Paul; but, as St. Luke had for the present dropped the story of Barnabas, and was now going on with that of Paul and Silas, he begins it at this point, viz. his being recommended by the brethren to the grace of God; and then goes on to tell of his progress in Syria, Derbe, Lystra, etc., etc. See the next chapter. And with this verse should the following chapter begin; and this is the division followed by the most correct copies of the Greek text.

Clarke: Act 15:41

Confirming the Churches - This was the object of his journey: they were young converts, and had need of establishment; and there is no doubt that, by showing them the decision made at the late council of Jerusalem, their faith was greatly strengthened, their hope confirmed, and their love increased. It was this consideration, no doubt, that led some ancient MSS. and some versions to add here, They delivered them the decrees of the apostles and elders to keep; which clause certainly was not an original part of the text, but seems to have been borrowed from the fourth verse of the following chapter. Some have thought that the fourth and fifth verses of the next chapter really belong to this place; or that the first, second, and third verses of it should be read in a parenthesis; but of this there does not appear to be any particular necessity

Calvin: Act 15:24

24.Certain which went out from us We see that there was no respect of persons among these holy men, which doth always corrupt sound and right judgments. They confess that there were knaves of their own company; and yet they do no whit flatter them, or, through corrupt favor, incline to cover their error; yea, rather in condemning them freely, they spare not even themselves. And, first, they pluck from their faces that visure [mask] which they had abused, to deceive withal. They boasted that they were privy to the meaning of the apostles. − ¹⁴⁴ The apostles reprove them, and condemn them of and for lying in that false pretense, when they utterly deny that they did command any such thing. Again, they accuse them far more sharply, that they troubled the Church and subverted souls. For by this means they bring them in contempt and detestation with the godly, because they cannot be admitted but to their destruction. But false teachers are said to subvert souls, because the truth of God doth edify or build them up, and so this speech containeth a [this] general doctrine, Unless we will willingly have our souls drawn headlong from being any longer temples of the Holy Ghost, and unless we desire their ruin, we must beware of those which go about to lead us away from the pure gospel. That which they say touching the keeping of the law doth only appertain unto ceremonies, though we must always remember, that they did so intreat of ceremonies; that [as if] both the salvation and also the righteousness of men did therein consist. For the false apostles did command that they should be kept, as if righteousness came by the law and salvation did depend upon works. −

Calvin: Act 15:25

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. − ¹⁴⁵ 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, ( Gal 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. − ¹⁴⁶ 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 − ¹⁴⁷ those knaves by the way, who, having never suffered any thing for Christ’s sake, came out of their roust and dainties − ¹⁴⁸ to trouble the churches, which cost the courageous soldiers of Christ dearly. −

Calvin: Act 15:28

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. − ¹⁴⁹ 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, ( Exo 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 − ¹⁵⁰ by Paul so soon as the tumult and contention was once ended, when he teacheth that nothing is unclean, ( Rom 14:14;) and when he granteth liberty to eat all manner [of] meats, yea, even such as were sacrificed to idols, ( 1Co 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 − ¹⁵¹ 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 − ¹⁵² 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.

Calvin: Act 15:30

30.When the multitude was gathered This was the most lawful kind of dealing to admit the whole multitude unto the reading of the epistle. For if there fall out any controversy in the doctrine of faith, it is meet that the judgment be referred over unto the learned and godly, and to such as are exercised in the Scripture; and, chiefly, to the pastors rightly ordained. Notwithstanding, because it belongeth to all alike to know for a surety what they must hold, the godly and learned teachers must make known − ¹⁵³ to the whole Church what they have set down out of the word of God. For there is nothing more unfitting for holy and Christian order than to drive away the body of the people from common doctrine, as if it were a herd of swine, as they use to do under the tyranny of Popery. For because the Pope and the horned bishops did think that the people would never be obedient enough until they were brought into gross ignorance, they imagined that this was the best summary of faith, to know nothing, but to depend wholly upon their decrees. But, on the contrary, there must be a mean observed, that lawful governments may continue; − ¹⁵⁴ and that, on the other side, the people may have that liberty which unto them belongeth, lest they be oppressed like slaves. −

Calvin: Act 15:31

31.They rejoiced over the consolation Seeing that the epistle is so short, and containeth nothing but a bare narration, what consolation could they have by it? But we must note, that there was no small matter of consolation therein, because, when they knew the consent of the apostles, they were all pacified, and also whereas before there was variance among them, they are now reconciled one to another. Seeing there went a false report about, that all the apostles were against Paul and Barnabas, this same had shaken some who were too light of belief, many did stand in doubt; the wicked abused this occasion to speak evil; others some were pricked forward − ¹⁵⁵ with love of novelty and with curiosity, and one was set against another. But now, after that they see that the judgment of the first Church doth agree with the doctrine of Paul and Barnabas, they obtain that for which the children of God ought most to wish, that being established in the right faith, and being of one mind among themselves, they may with quiet minds have peace one with another. −

Calvin: Act 15:32

32.Judas and Silas These two brethren were sent for this cause, that they might also testify the same thing by word which was contained in the letters, and more also; otherwise the apostles would not have sent such short letters concerning so great and weighty a matter; and they would have also spoken somewhat touching the mysteries of faith, and would have made some long exhortation, wherein they would have persuaded them unto the study of godliness. Now, Luke showeth some farther things by them done; to wit, that being furnished with the gift of prophecy, they edify the Church in general, as if he should say, they did not only do their duty faithfully in the cause which was now in hand, but they did also take good and profitable pains in teaching and exhorting the Church And we must note that he saith that they exhorted the Church, because they were prophets; for it is not a thing common to all men to enter such an excellent function. Therefore, we must beware, lest any man pass − ¹⁵⁶ his bounds; as Paul teacheth, 1Co 7:20; and Eph 4:1, that every one keep himself within the measure of grace received. Wherefore, it is not in vain that Luke saith that the office of teaching is peculiar; lest any man, through ambition, being void of ability, or through rash zeal, or through any other foolish desire, coveting to put out his head, trouble the order of the Church. −

They were prophets Whereas the word hath diverse significations, it is not taken in this place for those prophets to whom it was granted to foretell things to come; because this title should come in out of season − ¹⁵⁷ when he intreateth of another matter; but Luke’s meaning is, that Judas and Silas were endued with excellent knowledge and understanding of the mysteries of God, that they might be good interpreters of God; as Paul, in the fourteenth of the First to the Corinthians, ( 1Co 14:3,) when he intreateth of the prophecy, and preferreth it before all other gifts, speaketh not of foretelling of things to come; but he commandeth it for this fruit, because it doth edify the Church by doctrine, exhortation, and consolation. After this manner doth Luke assign exhortation to the prophets, as being the principal point of their office. −

Calvin: Act 15:33

33.They were let go in peace That is, when they departed, the brethren, in taking their leave of them, did wish them well, as friends use to do. And there is synecdoche in this member; because the one of the two did only return to Jerusalem. And in the text there is a correction added immediately, that it seemed good to Silas to tarry there; but when Luke joineth them both together, his meaning is only to declare that the Church was quiet before they thought upon any returning. At length he addeth that Paul and Barnabas, so long as they were at Antioch, gave themselves to teaching, and did continue in this work, − ¹⁵⁸ and yet did they give place to many more. − ¹⁵⁹ Whereby it appeareth, that they had all one and the same desire without grudging, − ¹⁶⁰ so that they joined hand in hand to do good; though it seemeth that he maketh mention of many more of set purpose, lest we should think that, after that Paul and Barnabas were departed, that Church was destitute, which did flourish in abundance of teachers. Moreover, the blessing of God, which began straightway to appear again in that Church, is now again commended and extolled, which Church Satan went about − ¹⁶¹ by his ministers miserably to scatter and lay waste.

Calvin: Act 15:36

36.Let us visit our brethren In this history we must first note how careful Paul was for the churches which he had ordained. He laboreth, indeed, at Antioch profitably, but because he remembered that he was an apostle ordained of God, and not the pastor of one particular place, he keepeth the course of his calling. Secondly, as it did not become him to be tied to one place, so he thinketh with himself, that he was bound to all whom he begat in the Lord; therefore, he will not suffer them to want his help. Moreover, the work that was begun in those places could not be neglected; but it would shortly after decay. Yet it is to be thought that Paul stayed still in the church of Antioch, until he saw the estate thereof well ordered, and concord established. For we know and try − ¹⁶² what great force principal churches − ¹⁶³ have to keep other lesser churches in order. If there arise any tumult in an obscure street, or if there fall out any offense, the rumor goeth not so far, neither are the neighbors so much moved; but if any place be excellent, it cannot quail without great ruin, or, at least, but that the lesser buildings shall be therewith sore shaken, both far and wide. Therefore, Paul, in staying a time at Antioch, did provide for other churches; and so we must no less look unto his wisdom than his diligence in this example, because oftentimes the immoderate heat of the pastors in going about matters doth no less hurt than their sluggishness. −

How they do Paul knew that amidst so great lightness and inconstancy of men, and as their nature is inclined to vice, if there be any thing well ordered among them, it doth seldom continue stable, and for any long time; and especially that churches do easily decay or grow out of kind, unless they be looked to continually. There ought nothing under heaven to be more firm than the spiritual building of faith, whose stability is grounded in the very heaven; yet there be but few in whose minds the word of the Lord doth thoroughly take lively root; therefore, firmness is rare in men. Again, even those who have their anchor firmly fixed in the truth of God, do not cease notwithstanding to be subject to diverse tossings, whereby, though their faith be not overturned, yet hath it need of strengthening, that it may be underpropped and stayed. Moreover, we see how Satan doth assault, and with what subtle shifts he goeth about privily to pull down sometimes whole churches, sometimes every one of the faithful particularly. Therefore, it is not without cause that Paul is so careful for his scholars, lest they behave themselves otherwise than is to be wished; and therefore is he desirous in time to prevent, if there be any inconvenience risen, which cannot be until he have taken view. − ¹⁶⁴ −

Calvin: Act 15:37

37.And Barnabas gave counsel Luke doth here set down that doleful disagreement which ought to make all the godly afraid for just causes. The society of Paul and Barnabas was consecrated by the heavenly oracle. They had long time labored, being of one mind, under this yoke whereunto the Lord had tied them; they had, by many experiences, tried [felt] the excellent favor of God, yea, that wonderful success mentioned heretofore by Luke was a manifest blessing of God. Though they had been almost drowned so often in so many tempests of persecution, and were set upon so sore − ¹⁶⁵ by infinite enemies, though domestical sedition were everywhere kindled against them, yet they were so far from being pulled in sunder, that their agreement was then most of all tried, [proved.] But now, for a light matter, and which might easily have been ended, they break that holy bond of God’s calling. −

This could not fall out without great perturbance to all the godly. Seeing that the heat of the contention was so great and vehement in these holy men, who had long time accustomed themselves to suffer all things, what shall befall us, whose affections being not as yet so brought to obey God, do oftentimes rage − ¹⁶⁶ without modesty? Seeing that a light occasion did separate them, who had long time, amidst so great trials, retained unity holily, how easily may Satan cause those to be divided who have either none, or, at least, a cold desire to foster peace? What great pride was it for Barnabas, who had no more honorable thing than to be Paul’s companion, that he might behave himself like a son towards his father, so stubbornly to refuse his counsel? Peradventure, also, some might think that Paul was not very courteous in that he did not forgive a faithful helper this fault. Therefore, we be admonished by this example, that unless the servants of Christ take great heed, there be many chinks through which Satan will creep in, to disturb that concord which is among them. −

But now we must examine the cause itself, for some there be who lay the blame of the disagreement upon Paul; − ¹⁶⁷ and, at the first hearing, the reasons which they bring seem probable. John Mark is rejected, because he withdrew himself from Paul’s company; but he fell not away from Christ. A young man, being as yet unacquainted with bearing the cross, returned home from his journey. He was somewhat to be borne with for his age, being a fresh-water soldier [a tyro] he fainted in troubles even at the first dash; he was not, therefore, about to be a slothful soldier during his whole life. Now, forasmuch as his returning to Paul is an excellent testimony of repentance, it seemeth to be a point of discourtesy − ¹⁶⁸ to reject him; for those must be handled more courteously, who punish themselves for their own offenses of their own accord. There were also other causes which ought to have made Paul more courteous. The house of John Mark was a famous inn, − ¹⁶⁹ ( Act 12:12;) his mother had entertained the faithful in most grievous persecution; when Herod and all the people were in a rage, they were wont to have their secret meetings there, as Luke reported before. Surely he ought to have borne with such a holy and courageous woman, lest immoderate rigor should alienate her. She was desirous to have her son addicted to preach the gospel; now, what a great grief might it have been to her that his pains and industry should be refused − ¹⁷⁰ for one light fault? And now whereas John Mark doth not only bewail his fault, but in very deed amend the same, Barnabas hath a fair color why he should pardon him. − ¹⁷¹ −

Yet we may gather out of the text, that the Church did allow Paul’s counsel. For Barnabas departeth, and with his companion he saileth into Cyprus. There is no mention made of the brethren, (as if he had departed privily without taking his leave;) but the brethren commend Paul in their prayers to the grace of God; whereby appeareth that the Church stood on his side. Secondly, whereas God showeth forth the power of his Spirit in blessing Paul, and doth bless his labors with happy success of his grace, and leaveth Barnabas, as it were, buried, there may a probable reason be drawn thence, that it pleased him that such an example of severity should be showed. And surely the offense of John Mark was greater than it is commonly taken for. He slid not back, indeed, from the faith of Christ, yet did he forsake his calling, and was a revolt [apostate] from the same; therefore, it was a matter which might have given evil example, if he had been straightway received again into the calling from which he was slid back. He had given himself over to serve Christ upon this condition, that he should be free no longer. It was no more lawful for him to break his promise made in this behalf, than it is for a husband to leave his wife, or for a son to forsake his father. Neither doth infirmity excuse his unfaithfulness, whereby the holiness of the calling was violated. −

And we must note, that he was not altogether rejected of Paul; he counted him as a brother, so he would be content with the common order; he refused to admit him unto the common [public] function of teaching, from whence he fell filthily through his own fault. And there is no great difference between these two, whether he which hath offended be quite excluded from pardon, or he have only public honor denied him; though it may be that they did both exceed measure, as accidents do oftentimes mar a matter which is otherwise good. It was well done of Paul, and according to the right of discipline profitably, not to admit him to be his companion, whose inconstancy he had once tried, [experienced;] but when he saw Barnabas so importunate, he might have yielded to his desire. We ought to make more account of the truth than of the favor of all the whole world; but it is convenient that we ponder wisely what great weight there is in the matter which is in hand. For if, in a matter of no weight or edification, a man vaunt of his constancy, prepare himself for the conflict, and cease not to defend that until the end, wherein he did once take delight it shall be but foolish and perverse obstinacy. There was also some middle way and means whereby Paul might have granted somewhat to the importunateness of his fellow [colleague] in office, and yet have not revolted from the truth. It was not for him to flatter Mark, or to cloak his offense, yet was he not letted by religion, but that after he had freely professed what he thought, he might suffer himself to be overcome in that matter, which did neither indamage true doctrine, nor endanger man’s salvation; which I say for this cause, that we may learn to moderate our desire, even in the best causes, lest it pass measure, and be too fervent.

Defender: Act 15:34

Silas is short for Silvanus (2Co 1:19); he was a God-called "prophet" (Act 15:32), a leader in the Jerusalem church (Act 15:22), and would soon become Paul's missionary companion (Act 15:40)."

Defender: Act 15:39

Even though this contention seemed unfortunate, God used it for good. Now there were two missionary teams instead of one. Similar happenings still occur today. The ministry of Paul and Silas was extraordinarily fruitful, and Mark was reclaimed spiritually and was even used to write one of the four gospels (2Ti 4:11)."

TSK: Act 15:23

The apostles : Act 15:4, Act 15:22

greeting : Act 23:26; Rom 16:3-16; Jam 1:1; 2Jo 1:3, 2Jo 1:13; 3Jo 1:14

brethren : Act 11:18, Act 14:27, Act 21:25

Syria : Act 15:41, Act 18:18, Act 21:3; Gal 1:21

TSK: Act 15:24

that certain : Jer 23:16; Gal 2:4, Gal 5:4, Gal 5:12; 2Ti 2:14; Tit 1:10,Tit 1:11; 1Jo 2:19

Ye must : Act 15:1, Act 15:9, Act 15:10; Gal 2:3, Gal 2:4, Gal 6:12, Gal 6:13

TSK: Act 15:25

seemed : Act 15:28; Mat 11:26; Luk 1:3

being : Act 15:6, Act 1:14, Act 2:1, Act 2:46; 1Co 1:10

to send : Act 15:22, Act 15:27

our : Rom 16:12; Eph 6:21; Col 4:7, Col 4:9; Phm 1:16; 2Pe 3:15

Barnabas : Act 15:2, Act 15:35; Gal 2:9

TSK: Act 15:26

hazarded : Act 13:50, Act 14:19; Jdg 5:18; 1Co 15:30; 2Co 11:23-27; Phi 2:29, Phi 2:30

TSK: Act 15:27

Judas : Act 15:22

who : 2Jo 1:12; 3Jo 1:13

mouth : Gr. word

TSK: Act 15:28

it : Joh 16:13; 1Co 7:25, 1Co 7:40, 1Co 14:37; 1Th 4:8; 1Pe 1:12

greater : Mat 11:30, Mat 23:4; Rev 2:24

TSK: Act 15:29

ye abstain : Act 15:20, Act 21:25; Lev 17:14; Rom 14:14, Rom 14:15, Rom 14:20,Rom 14:21; 1Co 10:18-20; Rev 2:14, Rev 2:20

if ye : 2Co 11:9; 1Ti 5:22; Jam 1:27; 1Jo 5:21; Jud 1:20,Jud 1:21, Jud 1:24

Fare : Act 18:21, Act 23:30; Luk 9:61; 2Co 13:11

TSK: Act 15:30

and : Act 6:2, Act 21:22

delivered : Act 16:4, Act 23:33

TSK: Act 15:31

they rejoiced : Act 15:1, Act 15:10, Act 16:5; Gal 2:4, Gal 2:5, Gal 5:1; Phi 3:3

consolation : or, exhortation

TSK: Act 15:32

being : Act 2:17, Act 2:18, Act 11:23, Act 11:27, Act 13:1; Mat 23:34; Luk 11:49; Rom 12:6; 1Co 12:28, 1Co 12:29; 1Co 14:3, 1Co 14:29, 1Co 14:32; Eph 3:5, Eph 4:11; 1Th 5:20

exhorted : Act 2:40, Act 11:23, Act 14:22, Act 18:23, Act 20:2; Rom 12:8; 1Th 2:11, 1Th 4:1, 1Th 5:14; 2Th 3:12; 1Ti 2:1; 2Ti 4:2; Tit 2:6-15; 1Pe 5:1, 1Pe 5:12

confirmed : Act 15:41; Isa 35:3, Isa 35:4; Dan 11:1; 1Co 1:8; Eph 4:12, Eph 4:13; 1Th 3:2; 1Pe 5:10

TSK: Act 15:33

they were : Act 16:36; Gen 26:29; Exo 4:18; 1Co 16:11; Heb 11:31; 2Jo 1:10

TSK: Act 15:34

it pleased : Act 11:25, Act 11:26, Act 18:27; 1Co 16:12

TSK: Act 15:35

continued : Act 13:1, Act 14:28

teaching : Act 28:31; Mat 28:19, Mat 28:20; Col 1:28; 1Ti 2:7; 2Ti 4:2

TSK: Act 15:36

Cir, am 4058, ad 54

Let : Act 7:23; Exo 4:18; Jer 23:2; Mat 25:36, Mat 25:43

in every : Act 13:4, Act 13:13, Act 13:14, Act 13:51, Act 14:1, Act 14:6, Act 14:21, Act 14:24, Act 14:25

and see : Rom 1:11; 2Co 11:28; Phi 1:27; 1Th 2:17, 1Th 2:18, 1Th 3:6, 1Th 3:10,1Th 3:11; 2Ti 1:4

TSK: Act 15:37

John : Act 12:12, Act 12:25, Act 13:5, Act 13:13; Col 4:10; 2Ti 4:11; Phm 1:24

TSK: Act 15:38

who : Act 13:13; Psa 78:9; Pro 25:19; Luk 9:61, Luk 14:27-34; Jam 1:8

TSK: Act 15:39

the contention : Act 15:2, Act 6:1; Psa 106:33, Psa 119:96; Ecc 7:20; Rom 7:18-21; Jam 3:2

and sailed : Act 4:36, Act 11:20, Act 13:4-12, Act 27:4

TSK: Act 15:40

chose : Act 15:22, Act 15:32, Act 16:1-3

being : Act 13:3, Act 14:26, Act 20:32; 1Co 15:10; 2Co 13:14; 2Ti 4:22; Tit 3:15; 2Jo 1:10,2Jo 1:11

TSK: Act 15:41

through : Act 15:23, Act 18:18, Act 21:3; Gal 1:21

confirming : Act 15:32, Act 16:4, Act 16:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Act 15:23

And wrote letters - Greek: "Having written."It does not mean that they wrote more than one epistle.

By them - Greek: by their hand."

After this manner - Greek: these things.

Send greeting - A word of salutation, expressing their desire of the happiness ( χαίρειν chairein ) of the persons addressed. Compare Mat 26:49; Mat 27:29; Luk 1:28; Joh 19:3.

In Antioch - Where the difficulty first arose.

And Syria - Antioch was the capital of Syria, and it is probable that the dispute was not confined to the capital.

And Cilicia - See the notes on Act 6:9. Cilicia was adjacent to Syria. Paul and Barnabas had traveled through it, and it is probable that the same difficulty would exist there which had disturbed the churches in Syria.

Barnes: Act 15:24

Forasmuch - Since we have heard.

That certain - That some, Act 15:1.

Have troubled you with words - With doctrines. They have disturbed your minds, and produced contentions.

Subverting your souls - The word used here occurs nowhere else in the New Testament ἀνασκευάζοντες anaskeuazontes . It properly means "to collect together the vessels used in a house the household furniture - for the purpose of removing it."It is applied to marauders, robbers, and enemies who remove and bear off property, thus producing distress, confusion, and disorder. It is thus used in the sense of disturbing or destroying, and here denotes that they "unsettled their minds"- that they produced anxiety, disturbance, and distress by these doctrines about Moses.

To whom we gave no such commandment - They went, therefore, without authority. Self-constituted and self-sent teachers not infrequently produce disturbance and distress. Had the apostles been consulted on this subject, the difficulty would have been avoided. By thus saying that they had not given them a command to teach these things, they practically assured the Gentile converts that they did not approve of the course which those who went from Judea had taken.

Barnes: Act 15:26

Men that have hazarded their lives ... - See Acts 14: This was a noble testimony to the character of Barnabas and Paul. It was a commendation of them to the confidence of the churches, and an implied expression that they wished their authority to be regarded in the establishment and organization of the church.

For the name - In the cause of the Lord Jesus.

Barnes: Act 15:27

The same things - The same things that we wrote to you They will confirm all by their own statements.

Barnes: Act 15:28

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.

\caps1 (2) t\caps0 o conciliate the minds of the Jewish converts, Act 15:21.

\caps1 (3) i\caps0 n 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.

Barnes: Act 15:29

From meats offered to idols - This explains what is meant by "pollutions of idols,"Act 15:20.

Ye shall do well - You will do what ought to be done in regard to the subjects of dispute.

Barnes: Act 15:31

They rejoiced for the consolation - They acquiesced in the decision of the apostles and elders, and rejoiced that they were not to be subjected to the burdensome rites and ceremonies of the Jewish religion. This closes the account of the first Christian council. It was conducted throughout on Christian principles; in a mild, kind, conciliatory spirit, and is a model for all similar assemblages. It came together, not to promote, but to silence disputation; not to persecute the people of God, but to promote their peace; not to be a scene of harsh and angry recrimination, but to be an example of all that was mild, and tender, and kind. Those who composed it came together, not to carry a point, not to overreach their adversaries, not to be party people, but to mingle their sober counsels, to inquire what was right, and to express, in a Christian manner, what was proper to be done. Great and important principles were to be established in regard to the Christian church, and they engaged in their work evidently with a deep sense of their responsibility, and with a just view of their dependence on the aid of the Holy Spirit. How happy Would it have been if this spirit had been possessed by all professedly Christian councils; if all had really sought the peace and harmony of the churches; if none had ever been convened to kindle the fires of persecution, or to rend and destroy the church of God!

This council has been usually appealed to as the authority for councils in the church as a permanent arrangement, and especially as an authority for courts of appeal and control. But it establishes neither, and should be brought as authority for neither. For:

(1) It was not a court of appeal in any intelligible sense. It was an assembly convened for a special purpose; designed to settle an inquiry which arose in a particular part of the church, and which required the collected wisdom of the apostles and elders.

\caps1 (2) i\caps0 t had none of the marks or appendages of a court. The term "court,"or judicature, is nowhere applied to it, nor to any assembly of Christian people in the New Testament. Nor should these terms be used now in the churches. courts of judicature imply a degree of authority which cannot be proved from the New Testament to have been conceded to any ecclesiastical body of people.

\caps1 (3) t\caps0 here is not the slightest intimation that anything like permanency was to be attached to this council, or that it would be periodically or regularly repeated. It proves, indeed, that, when cases of difficulty occur - when Christians are perplexed and embarrassed, or when contentions arise - it is proper to refer to Christian people for advice and direction. Such was the case here, and such a course is obviously proper. If it should be maintained that it is well that Christian ministers and laymen should assemble periodically, at stated intervals, on the supposition that such cases may arise, this is conceded; but the example of the apostles and elders should not be pleaded as making such assemblies of divine right and authority, or as being essential to the existence of a church of God. Such an arrangement has been deemed to be so desirable by Christians, that it has been adopted by Episcopalians in their regular annual and triennial Conventions; by Methodists in their conferences; by Presbyterians in their General Assembly; by Friends in their Yearly Meetings; by Baptists and congregationalists in their Associations, etc.; but the example of the council summoned on a special emergency at Jerusalem should not be pleaded as giving divine authority to these periodical assemblages. They are wise and prudent arrangements, contributing to the peace of the church, and the example of the council at Jerusalem can be adduced as furnishing as reach divine authority for one as for another; that is, it does not make all or either of them of divine authority, or obligatory on the church of God.

\caps1 (4) i\caps0 t should be added that a degree of authority (compare Act 16:4) would, of course, be attached to the decision of the apostles and elders at that time which cannot be to any body of ministers and laymen now. Besides, it should never be forgotten - what, alas! it seems to have been the pleasure and the interest of ecclesiastics to forget that neither the apostles nor elders asserted any jurisdiction over the churches of Antioch, Syria, and Cilicia; that they did not claim a right to have these cases referred to them; that they did not attempt to "lord it"over their faith or their consciences. The case was a single, specific, definite question referred to them, and they decided it as such. They asserted no abstract right of such jurisdiction; they sought not to intermeddle With the case; they enjoined no future reference of such cases to them, to their successors, or to any ecclesiastical tribunal. They evidently regarded the churches as blessed with the most ample freedom, and contemplated no arrangement of a permanent character asserting a right to legislate on articles of faith, or to make laws for the direction of the Lord’ s freemen.

Barnes: Act 15:32

Being prophets - See the notes on Act 11:27. This evidently implies that they had been preachers before they went to Antioch. What was the precise nature of the office of a prophet in the Christian church it is not easy to ascertain. Possibly it may imply that they were teachers of unusual or remark able ability. Compare the notes on Rom 12:6.

Confirmed them - Strengthened them; that is, by their instructions and exhortations. See the notes on Act 14:22.

Barnes: Act 15:33

A space - For some time.

They were let go in peace - An expression implying that they departed with the affectionate regard of the Christians to whom they had ministered, and with their highest wishes for their prosperity, 1Co 16:11; 2Jo 1:10.

Unto the apostles - At Jerusalem. Many mss., however, instead of "unto the apostles,"read "unto those who had sent them."The sense is not materially different.

Barnes: Act 15:34

Notwithstanding ... - This whole verse is missing in many mss.; in the Syriac, Arabic, and Coptic versions; and is regarded as spurious by Mill, Griesbach, and by other critics. It was probably introduced by some early transcriber, who judged it necessary to complete the narrative. The Latin Vulgate reads, "It seemed good to Silas to remain, but Judas went alone to Jerusalem."

Barnes: Act 15:35

Paul also, and Barnabas, continued in Antioch - How long a time is unknown. It is probable that at this time the unhappy incident occurred between Paul and Peter which is recorded in Gal 2:11-14.

Barnes: Act 15:36

Let us go again and visit our brethren - That is, in the churches which they had established in Asia Minor, Act 13:14. This was a natural wish, and was an enterprise that might be attended with important advantages to those feeble churches.

Barnes: Act 15:37

And Barnabas determined - Greek: willed, or was disposed to ( ἐβουλεύσαντο ebouleusanto ).

John ... - See the notes on Act 12:12. He had been with them before as a traveling companion, Act 12:25; Act 13:5. He was the son of a sister of Barnabas Col 4:10, and it is probable that Barnabas’ affection for his nephew was the main reason for inducing him to wish to take him with him in the journey.

Barnes: Act 15:38

But Paul thought not good - Did not think it proper. Because he could not confide in his perseverance with them in the toils and perils of their journey.

Who departed from them ... - Act 13:13. Why he did this is not known. It was evidently, however, for some cause which Paul did not consider satisfactory, and which, in his view, disqualified him from being their attendant again.

To the work - Of preaching the gospel.

Barnes: Act 15:39

And the contention was so sharp - The word used here παροξυσμός paroxusmos is that from which our word "paroxysm"is derived. It may denote "any excitement of mind,"and is used in a good sense in Heb 10:24. It here means, however, "a violent altercation"that resulted in their separation for a time, and in their engaging in different spheres of labor.

And sailed into Cyprus - This was the native place of Barnabas. See the notes on Act 4:36.

Barnes: Act 15:40

Being recommended - Being commended by prayer to God. See notes on Act 14:26.

Barnes: Act 15:41

Syria and Cilicia - These were countries lying near to each other, which Paul, in company with Barnabas, had before visited.

Confirming the churches - Strengthening them by instruction and exhortation. It has no reference to the rite of confirmation. See the notes on Act 14:22.

In regard to this unhappy contention between Paul and Barnabas, and their separation from each other, we may make the following remarks:

(1) That no apology or vindication of it is offered by the sacred writer. It was undoubtedly improper and evil. It was a melancholy instance in which even apostles evinced an improper spirit, and engaged in improper strife.

\caps1 (2) i\caps0 n this contention it is probable that Paul was, in the main, right. Barnabas seems to have been influenced by attachment to a relative; Paul sought a helper who would not shrink from duty and danger. It is clear that Paul had the sympathies and prayers of the church in his favor Act 15:40, and it is more than probable that Barnabas departed without any such sympathy, Act 15:39.

\caps1 (3) t\caps0 here is reason to think that this contention was overruled for the furtherance of the gospel. They went to different places, and preached to different people. It often happens that the unhappy and wicked strifes of Christians are the means of exciting their mutual zeal, and of extending the gospel, and of establishing churches. But no thanks to their contention; nor is the guilt of their anger and strife mitigated by this.

\caps1 (4) t\caps0 his difference was afterward reconciled, and Paul and Barnabas again became traveling companions, 1Co 9:6; Gal 2:9.

\caps1 (5) t\caps0 here is evidence that Paul also became reconciled to John Mark, Col 4:10; Phm 1:24; 2Ti 4:11. How long this separation continued is not known; but perhaps in this journey with Barnabas John gave such evidence of his courage and zeal as induced Paul again to admit him to his confidence as a traveling companion, and as to become a profitable fellow-laborer. See 2Ti 4:11, "Take Mark, and bring him with thee; for he is profitable to me for the ministry."

\caps1 (6) t\caps0 his account proves that there was no collusion or agreement among the apostles to impose upon mankind. Had there been such an agreement, and had the books of the New Testament been an imposture, the apostles would have been represented as perfectly harmonious, and as united in all their views and efforts. What impostor would have thought of the device of representing the early friends of the Christian religion as divided, and contending, and separating from each other? Such a statement has an air of candor and honesty, and at the same time is apparently so much against the truth of the system, that no impostor would have thought of resorting to it.

Poole: Act 15:23

The apostles and elders and brethren the letter was wrote in the name of them all, that it might have the greater force, and better acceptance; that so strong a cord might not be broken by the false apostles.

Of the Gentiles such as out of Gentilism, or paganism, were converted unto Christ; to whom the determination of this case was of the greatest concern; their right of belonging unto Christ, and having any hopes of salvation, being questioned, unless they would be circumcised.

Poole: Act 15:24

Certain which went out from us for these false apostles were such as came from Judea, Act 15:1 , that is, from the church there. It is Satan’ s great policy to divide, that he may rule; he will have at least one share where there is more than one. No such sad divisions as church divisions, when that some of ourselves preach perverse things, as Act 20:30 .

Have troubled you with words as if in the professing of Christianity there would be no salvation unless Judaism be embraced, and circumcision admitted. No greater trouble to a considerate mind, than about the concern of salvation, when they say, Where is thy God?

Saying, Ye must be circumcised, and keep the law these they did well put together; for by circumcision they engaged to the observance of the whole law of Moses; and by the decreeing the omission, that whole law of ceremonies is declared void, and of no effect. What truth and unity build up, discord and error pull down.

Poole: Act 15:25

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.

Poole: Act 15:26

Because that the false apostles at Antioch had vilified Paul and Barnabas, and opposed their doctrine and practice in admitting of the Gentiles by baptism into the church, the council here at Jerusalem take occasion to vindicate and to commend them, especially for their suffering so much for Christ, of which we read, Act 13:50 14:19 : it being most reasonable to believe, that they had not done or said any thing for their own sakes, who had done and suffered so much for Christ and his truth’ s sake.

For the name of our Lord Jesus Christ for Christ’ s honour, and the truth of his gospel.

Poole: Act 15:27

They shall inform you of the truth of what is contained in this epistle, that you may be more assured it is not forged or counterfeited. Of these men, see Act 15:22 .

Poole: Act 15:28

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.

Poole: Act 15:29

Of these see more largely, Act 15:20 .

From meats offered to idols they were wont to carry home and feast upon part of the sacrifices they had offered unto their false gods; nay, they did not, without reproach, eat of any greater beasts, (as oxen and sheep), but they always first offered some of them unto their idols. And it was accounted no small impiety to eat ayuta iera , part of any beasts which they had not first offered up to some or other of their gods.

From blood; for this reason they might not eat of any thing that died of itself, as Deu 14:21 , because the blood was not gone out of it.

From fornication; mentioned here, because so commonly practised amongst the Gentiles, and yet not esteemed a sin. Hence also, 1Th 4:3 , the apostle lays a very great charge against it.

Fare ye well; the ordinary apprecation wherewith their letters were concluded, in which they wished health and strength to the party they wrote unto: instead of which word, some ancient copies read, feromenoi en pneumati Agiw ; which is rendered, Walk in the Holy Ghost; or, the Holy Ghost carrying, or enabling of you: a wish or prayer becoming these holy men that made it. They who have found the necessity of the Spirit’ s assistance, desire it above all things for such as they wish well unto.

Poole: Act 15:30

When they were dismissed Paul, Barnabas, Judas, and Silas; which two last, were sent with the former.

Gathered the multitude together from whom they were sent, Act 15:1,2 , and that this determination of the council might be more publicly known, as all things concerning our common salvation ought to be.

Poole: Act 15:31

It could not but much rejoice the Gentile believers, that they were exempted from circumcision, and the ceremonial law. And it gladdened the believing Jews also, that the controversy was determined, and concord established amongst them. But much more might they all rejoice to understand the grace of the gospel; and that we are not justified by the deeds of the law, but by faith in Christ, Rom 5:1 .

Consolation this word also signifies exhortation, and it was matter of joy to be put upon such excellent duties as our most holy religion recommends, and to be deterred from such erroneous evils as it forbids. All that God requires of us being only to eschew evil, and do good, Isa 1:16,17 1Pe 3:11 .

Poole: Act 15:32

Prophets not properly so called, from any gift of foretelling things to come, but as doctors and teachers in the church, Eph 4:11 , expounding Moses and the prophets, and showing how and what they speak concerning Christ; proving out of them, that he was the Messiah, as Philip had done, Act 8:35 .

Confirmed them: see Act 14:22 18:23 .

Poole: Act 15:33

A space a competent time; some make this space to be a year.

They were let go in peace they were dismissed with earnest prayers for them; for by peace is meant all kind of good, which they desired for them, as Mat 10:13 .

Unto the apostles such of them as were at Jerusalem, who also had sent them.

Poole: Act 15:34

Though, having performed his message, he was discharged, and might have returned; yet, for the further benefit of that church, he continued at Antioch.

Poole: Act 15:35

Judas only returned to Jerusalem, to acquaint the apostles with the reception their letter had met with, and what obedience was readily given to their decrees; so that when these went away the church at Antioch was not left destitute of faithful pastors. When God gives the word, great is the multitude of preachers, Psa 68:11 .

Poole: Act 15:36

It is not enough that they had sown good seed, but they must take care lest it be plucked up, and tares sown in the stead of it, by the wicked one, Mat 13:19 . A husbandman’ s work is never at an end, neither is the labourer’ s in God’ s vineyard.

See how they do not so much looking after their bodily welfare, as how their souls fared, whether they continued in the faith, and integrity of life.

Poole: Act 15:37

This John or Mark, was sister’ s son to Barnabas, as Col 4:10 .

Poole: Act 15:38

This deserting of Paul and Barnabas by John, is mentioned Act 13:13 .

To the work the work unto which the Spirit had called them, Act 13:2 , which was to offer life and salvation unto the Gentiles, and to gather them into the fold of Jesus Christ. This objection was very considerable, and ought to have weighed more than this John’ s propinquity, or nearness in blood, unto Barnabas.

Poole: Act 15:39

They departed asunder as Abraham and Lot parted, Gen 13:9 , yet keeping the unity of the Spirit in the bond of peace; loving of and praying for one another, as we may judge, being both good men. But they verified here what they had said at Lystra, Act 14:15 ,

We are men of like passions with you yet God overruled these very divisions between Paul and Barnabas for his own glory, and the enlargement of the kingdom of Jesus Christ, several places being by this means blessed with the gospel. And this reflection upon this John Mark, is thought, to have made him for the future more diligent and valiant in the cause of the gospel, which occasioned that kind salutation from St. Paul unto him, Col 4:10 .

Cyprus an island in the Mediterranean Sea.

Poole: Act 15:40

The favour of God, as Act 14:26 , which the wisest and holiest men stand in need of in all their undertakings; as also his gracious conduct and assistance.

Poole: Act 15:41

Syria and Cilicia where there were several brethren by reason of the dispersion that was upon Stephen’ s death, Act 11:19 ; and unto whom also the before recited letter was written, Act 15:23 .

Confirming the churches puting them in mind of the gospel of Christ, which they had heard and believed; and encouraging of them to persevere in the profession of it, and being ready to answer any objection that could be brought against it.

Haydock: Act 15:23

The brethren of the Gentiles. Hence we see, that he letter, with the decree of the Council, only regarded those converts, who had been Gentiles; neither are they forbidden to use the Jewish ceremonies, but a declaration is made, that they have no obligation to follow the said ceremonies and precepts, as it will appear by other places. (Witham)

Haydock: Act 15:24

Some who went out from us, from Jerusalem, and pretended to speak our mind, and in our name, but we gave them no such commission. (Witham) ---

A proper description of heretics, schismatics, and seditious preachers, who go out from their own superiors, and pretend to teach and preach without any mission, et quomodo prædicabunt nisi mittantur; how can they preach, unless they are sent? (Romans x. 15.)

Haydock: Act 15:28

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)

Haydock: Act 15:29

From blood, and from things strangled. The use of these things, though of their own nature indifferent, were here prohibited, to bring the Jews more easily to admit of the society of the Gentiles; and to exercise the latter in obedience. But this prohibition was but temporary, and has long since ceased to oblige; more especially in the western churches. (Challoner) ---

See note on ver. 20, above.

Haydock: Act 15:31

We may here briefly remark, that the controversy was finally adjusted by the decree of the Council. 2ndly, That all, not only the Gentiles, but the abettors and masters of the former dissension, experienced great consolation in the promulgation of the decision, receiving it as the resolve not of mere mortal men, but of the Holy Ghost. It hath seemed good to the Holy Ghost and to us.

Haydock: Act 15:32

Judas and Silas, being prophets, that is, preachers, as the word prophet, is divers times taken. (Witham) ---

Not only such were called prophets, as had the gift of predicting future events, but such moreover as had the gift of interpreting Scripture, and of speaking of the things of God. (Bible de Vence)

Haydock: Act 15:39

There was a dissension, [2] or dispute, with reasoning, and arguing upon the matter. St. Paul represented to St. Barnabas, that he was not for having John Mark to be their companion, because he had before left them, but St. Barnabas was for having with them his kinsman Mark; and the dispute was such, that upon is St. Paul and Barnabas separated; which gave occasion to the preaching of the gospel in more places. See St. John Chrysostom, hom. xxxiii. ---

The fault in this contention lay with St. Barnabas; Greek: o Paulos to dikaion, o Barnabas to philanthropon: Paul sought what was just; Barnabas what was pleasing to nature. The Greeks, moreover remark, that this severity of Paul was of service in strengthening the to pliant character of Mark, and as such he is saluted by Paul. (Colossians iv. 10.) They separated, as formerly Abraham and Lot, without prejudice to their friendship. (Genesis xiii. 9.) (Mat. Polus, synop. criticorum, fol. 4. p. 1528.)

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[BIBLIOGRAPHY]

Dissentio, Greek: paroxusmos, acris disceptatio. See. St. John Chrysostom.

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Gill: Act 15:23

And wrote letters by them after this manner,.... Not that they made use of them as their amanuenses, to write their letters for them; but being written they put them into their hands, and sent them by them, and they were written in the following form:

the apostles, and elders, and brethren; which belonged to, or were members of the church at Jerusalem; they are severally set in their proper place and order: the apostles, Peter, and James, and John, and it may be some others first; for these God had set in the first place in the church; then the elders, or preachers of the Gospel, such as were Judas and Silas: and then the brethren, or private members of the church; who are called so, because they are of one family, and have one Father, and are partakers of the same grace and privileges: these,

send greeting; or their Christian salutation, wishing all peace and prosperity, both for soul and body, temporal, spiritual and eternal:

unto the brethren which are of the Gentiles in Antioch, and Syria and Cilicia; the brethren or members of the several churches in these parts, who were Gentiles, are particularly sent to; and not the brethren who were Jews; because they were especially concerned, and to them is the advice directed: Antioch is first mentioned, that being the place where the controversy began; but there being other churches in Syria, besides Antioch, in which were many Gentiles, and also in Cilicia, and particularly at Tarsus, Paul's native place, and where he had preached, Act 9:30 they are therefore mentioned, and being countries near to one another, it is very likely that the controversy had spread itself among them.

Gill: Act 15:24

Forasmuch as we have heard,.... By the report of Paul and Barnabas, who were sent by the church at Antioch to Jerusalem, to acquaint them with the state of their case:

that certain which went out from us; Act 15:1

have troubled you with words, or doctrines:

subverting your souls; removing them from the doctrine of grace to another Gospel, and which deserved not the name of a Gospel; and was very destructive to their souls, at least to the peace and com fort of them: this shows what an opinion the apostles, and elders, and members of the church at Jerusalem had of these "judaizing" preachers, and their tenets; they looked upon them as troublers of God's Israel, and upon their doctrines as subversive of spiritual joy and comfort.

Saying, ye must be circumcised and keep the law; the ceremonial law; the Alexandrian copy, and the Vulgate Latin and Ethiopic versions leave out this clause; See Gill on Act 15:1, Act 15:5.

to whom we gave no such commandment: it looks as if these "judaizing preachers" not only pretended to be sent out by the apostles, to preach; but that they had particularly this in their instructions from them, that they should insist upon it, that the Gentiles that were received into the churches, should be circumcised, and be obliged to keep the other parts of the ceremonial law, when they had no such orders from them.

Gill: Act 15:25

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.

Gill: Act 15:26

Men that have hazarded their lives,.... As at Antioch, in Pisidia, where a persecution was raised against them, and they were expelled out of the coasts of that place; and at Lystra, where Paul was stoned, and left for dead, Act 13:50 and this they did, not for any sinister and selfish ends, for any worldly gain, or vain glory, and popular applause, but

for the name of our Lord Jesus Christ; for the sake of his Gospel, and the enlargement of his interest, and kingdom in the world; and therefore were worthy of esteem, and ought to be regarded and attended to, and greatly to be preferred to false teachers; who only sought themselves, their worldly honour, and ease, and would sacrifice nothing, nor hazard anything, for the sake of Christ.

Gill: Act 15:27

We have sent therefore Judas and Silas,.... The chosen men before mentioned,

who shall also tell you the same things by mouth; as are written in these letters; which would both confirm and explain things unto them.

Gill: Act 15:28

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 1Ch 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."

Gill: Act 15:29

That ye abstain from meats offered to idols,.... Which explains what is meant by pollutions of idols, Act 15:20

and from blood, and from things strangled, and from fornication. See Gill on Act 15:20.

In Beza's most ancient copy, and in three other manuscripts, and in the Complutensian edition, it follows, "and whatsoever ye would not have done to yourselves, that do ye not to another"; in like manner the Ethiopic version also reads, as in Act 15:20 "from which if ye keep yourselves ye shall do well"; it will be doing a good thing, and make for the peace of the churches; in Beza's most ancient copy it is added, "born", or "moved by the Holy Ghost": being influenced and assisted by him in this, and every good work:

fare ye well; the Syriac version adds, "in our Lord".

Gill: Act 15:30

So when they were dismissed,.... That is, Paul and Barnabas, with Judas and Silas, by the apostles, elders, and church at Jerusalem:

they came to Antioch; or "came down to Antioch", as the Alexandrian copy, the Vulgate Latin, and Ethiopic versions read, agreeably to Act 15:1

and when they had gathered the multitude together; the whole church, which consisted of many members; the company, or congregation of the faithful, as the Arabic version renders it: and as Paul and Barnabas were sent by the church at Antioch; and as the letter, which they, with Judas and Silas, brought from Jerusalem, was directed and sent to the brethren at Antioch, it was highly reasonable, and necessary, that they should be called together, and an account of the business they were sent upon be given them, and the letter be delivered to them, as it accordingly was:

they delivered the epistle; sent by the apostles, elders, and brethren at Jerusalem to them; this they put into the hands of some one or other of the brethren of the church, in order to be read.

Gill: Act 15:31

Which when they had read,.... That is, when the brethren of the church at Antioch had read the letter delivered to them; for not Paul and Barnabas, or Judas and Silas, who were sent with it, read it, but the brethren to whom it was sent, as was proper.

They rejoiced for the consolation, or "exhortation", as the word may be rendered, which was given them in the letter, to abstain from the above things, without being burdened with any other; and they rejoiced that there was such an agreement among the apostles, elders, and brethren at Jerusalem; and that their sentiments, and those of Paul and Barnabas, and other faithful ministers and saints at Antioch, were alike, and were opposed to the judaizing preachers and professors; and above all, they rejoiced that they were freed from the burdensome yoke of the law, and that the controversy which had been raised among them, was likely to be ended, and to issue so well.

Gill: Act 15:32

And Judas and Silas being also prophets themselves,.... As well as Paul and Barnabas, and others, that were at Antioch; see Act 13:1 and by prophets are meant, not only such who had the gift of foretelling things to come; though such there were, and these might have that gift; but such who were able to explain the prophecies of the Old Testament, give the true sense of the Scriptures, and open them to the edification of others; wherefore having such gifts, they made use of them; Beza's ancient copy adds, "full of the Holy Ghost":

and exhorted the brethren with many words; which does not so much design the prolixity of their discourses, and the frequency of their ministrations, though they might preach both long and often; as the richness of the matter of them, as the Syriac version suggests, rendering it, "with a rich word"; with copiousness, fulness, and abundance of Gospel truths, with which they comforted the brethren, giving them many useful instructions and exhortations:

and confirmed them; in the doctrines of the Gospel, and particularly in their Christian liberty, and freedom from the law of Moses, in which the false teachers had endeavoured to stagger them.

Gill: Act 15:33

And after they had tarried there a space,.... How long is not certain; the Arabic version renders it "a year"; and it is probable enough, they might stay there so long, till things were thoroughly settled, which were thrown into great disorder and confusion, by the pleaders for circumcision:

they were let go in peace; that is, they were dismissed, and went away with the leave and consent of the church; who returned them thanks for the service and good offices they had done them, and wished them all peace, prosperity, and happiness, both in soul and body, and great success in their ministrations wherever they went: and as they were dismissed in peace, they left the church in perfect peace; an end being put to the controversy about circumcision, which was raised among them; and the members of the church being agreed in their sentiments, and heartily united in their affections to one another: and thus Judas and Silas were honourably dismissed

from the brethren, at Antioch,

to the Apostles, at Jerusalem; the Alexandrian copy, and Beza's ancient copy, the Vulgate Latin, and Ethiopic versions, read, "to them that sent them"; and so include, with the apostles, the elders, and brethren at Jerusalem, who wrote the letter to the church at Antioch, and sent it by them; and it was proper that they should return to them, and give them an account of the success of it, how it was received, and what good it had done.

Gill: Act 15:34

Notwithstanding it pleased Silas to abide there still,.... Though he had leave to go, and was actually dismissed with Judas; and doubtless intended to have gone with him, but for some reason or another he changed his mind, and thought fit to continue at Antioch some time longer: and the design of Providence in it seems to have been this; that he might be a companion with the Apostle Paul in his travels among the Gentiles, as he afterwards was, and was very useful to him. This verse is wanting in the Alexandrian copy, and in the Syriac and Arabic versions; the Ethiopic version reads, "and Paul proposed", or "determined to abide", as he did some little time longer, as appears from the following verse: the Vulgate Latin version here adds, and "Judas went alone to Jerusalem"; and so it is read in one of Beza's copies, and in one of Stephens's.

Gill: Act 15:35

Paul also and Barnabas continued in Antioch,.... As well as Silas: teaching and preaching the word of the Lord; the Gospel of Christ; not the word of men, but the word of the Lord, of which he is both the author and subject: this they preached in season, and out of season, with power, purity, plainness, and faithfulness.

And many others also; who either came along with them from Jerusalem, when they brought the letter from thence, or were here before; who came hither upon the persecution raised at the death of Stephen, Act 11:19 or they were the prophets which afterwards came from Jerusalem thither, Act 11:27 such as Simeon called Niger, Lucius of Cyrene, and Manaen, Act 13:1.

Gill: Act 15:36

And some days after,.... That Judas was gone to Jerusalem, and which they had spent in teaching and preaching the word of the Lord at Antioch:

Paul said to Barnabas, let us go again and visit our brethren in every city, where we have preached the word of the Lord, and see how they do; by the "brethren in every city", the apostle means the believers in Syria, Pamphylia, Pisidia, and Lycaonia; where he and Barnabas had preached the Gospel with success; where churches were planted and elders were ordained; of which an account is given in the two preceding chapters: and it may be observed, what an affection the apostle had for the young converts, and members of these churches; he calls them "brethren", they being partakers of the same grace, and of the same faith and family with himself, though they were not in the same office, nor had the same gifts; as also what care he took of them, and of those new planted churches: and which shows, that such are to be visited and looked after, and their cases inspected into; and inquiries should be made of them, how they do, how they go on; whether they continue in the faith, and grow in grace and in the knowledge of Christ; and whether they are lively in the exercise of the graces of faith, hope, love, humility, &c. and diligent and fervent in the discharge of duty; and this is a work becoming the ministers of the Gospel; and the example of the apostle is worthy of imitation.

Gill: Act 15:37

And Barnabas determined,.... Or consulted, and contrived in his own mind, and purposed within himself; the Alexandrian copy, and two of Beza's, the Vulgate Latin, Syriac, and Ethiopic versions read, "he would", or was willing; he had a mind, a very great desire,

to take with them John, whose surname was Mark; of whom see Act 12:12 he being his sister's son, Col 4:10 him they brought with them to Antioch, when they returned from Jerusalem thither, where they had been sent by the church at Antioch, with money for the relief of the poor saints; see Act 11:29 and who seems to have come with them from Jerusalem again; for thither he went, when he parted from them at Pamphylia, Act 13:13.

Gill: Act 15:38

But Paul thought not good to take him with them,.... He did not think him worthy, or a fit and proper person to go with them, as the word used seems to signify, and therefore he refused to take him: the Syriac version renders it, "but Paul would not take him with them"; and, the Ethiopic version is very expressive, though it renders it in softer language, "Paul prayed, or entreated Barnabas that he would leave Mark"; that is, behind them at Antioch: his reasons were as follow:

who departed from them from Pamphylia; see Gill on Act 13:13; either through the fatigue of the journey, or fear of danger, or weariness in his work, or affection to his mother; or be it what it will, it seems in the apostle's opinion of the matter, he was very blameworthy, and on account of it very undeserving, at least at present, of being a companion of theirs in their travels:

and went not with them to the work; the Arabic version adds, "of preaching"; that is, the Gospel, in the several places whither they went, and to which the Holy Ghost had called them, and for which the church at Antioch had separated, and sent them forth; but in the midst of this John deserted them; and which the apostle resented, he having, as yet, not given any evidence of his sense of his evil, and of his repentance for it, to his satisfaction; though it seems as if he afterwards did, since in Col 4:10 he speaks of him with great respect, as one of his fellow workers, and who had been a comfort to him.

Gill: Act 15:39

And the contention was so sharp between them,.... About this matter; Barnabas insisting on it, that John Mark should go with them, he being a relation of his; and in whose favour it might be urged, that his mother Mary was an excellent good woman, who had received the saints into her house, in a time of persecution; and that it should be considered, that this her son was but a young man, and could not be thought to have that courage, resolution, constancy, and solidity, as older professors and ministers; and that his crime was not very heinous, and should be overlooked. Paul, on the other hand, opposing his going with them, as a very unworthy person, because he had behaved so cowardly, and had shown such a coldness and indifference to the work of the ministry, and had so shamefully left them; and thus they disputed the point till there was a paroxysm between them, as is the word used: they were irritated and provoked by one another, and were so warmed and heated on both sides,

that they departed asunder one from another; thus as soon almost as peace was made in the church, a difference arises among the ministers of the word, who are men of like passions with others; and though it is not easy to say which was to blame most in this contention; perhaps there were faults on both sides, for the best men are not without their failings; yet this affair was overruled by the providence of God, for the spread of his Gospel, and the enlargement of his interest; for when these two great and good men parted from one another, they went to different places, preaching the word of God:

and so Barnabas took Mark and sailed unto Cyprus;

See Gill on Act 13:4.

Gill: Act 15:40

And Paul chose Silas,.... To be his companion and assistant; this being the design of the Holy Ghost in influencing his, mind to stay longer at Antioch, after he, with Judas, was dismissed by the church to go to Jerusalem, Act 15:33.

and departed; that is, from Antioch:

being recommended by the brethren unto the grace of God;

See Gill on Act 13:26. The apostle having such a recommendation by the brethren of the church at Antioch, when he departed from them, and nothing of this kind being said with respect to Barnabas, have induced some to think, that the church took the part of the apostle against Barnabas, in the dispute between them; since the one went away saluted by them, and the other not.

Gill: Act 15:41

And he went through Syria and Cilicia,.... Antioch was the metropolis of the former, and Tarsus, the apostle's native place, was in the latter; and in both these countries he had been before, and had been the instrument of converting many souls, and of planting churches, which he now visited, as he proposed to Barnabas to do: for it follows,

confirming the churches; in the Gospel, and the truths and ordinances of it, he had before instructed them in: of the church at Antioch; see Gill on Act 11:26. And that there were also churches in Cilicia, is very manifest; and particularly there was one at Tarsus, the chief city in it. Herodian, of whom we read in Rom 16:11 and Jason, in Act 17:5 who are reckoned among the seventy disciples, are said to be bishops or pastors of this church; See Gill on Luk 10:1. In the "second" century there was a church in that city, to which Ignatius wrote an epistle, still extant ^o, in which he makes mention of Philo their deacon: in the "third" century Helenus presided over this church, and was present at a synod at Antioch, when Paulus Samosatenus was condemned for heresy ^p: in the "fourth" century mention is made of several churches in Cilicia, and the bishops of them; there was a church at Apsis in Cilicia, Amphion was bishop of Epiphania, Theodorus of Mopsuestia, Cyriacus of Adanan, and Sylvanus of Tarsus, the metropolis; in which last place, in the beginning of this century, several martyrs suffered under Dioclesian, particularly Tharatus, Probus, and Andronicus: here the orthodox, in the times of Valens, would have convened a synod against the Arians, but were hindered by him; and in this century Diodorus, bishop of Tarsus, had the care of all the churches in Cilicia committed to him; in this age also we read of Antoninus, a presbyter of this church, afterwards made bishop of it: in the "fifth" century mention is made of the bishops of several churches in Cilicia, as of Mopsuesta, Irenopolis, Epiphania, Tarsus, Anazarbus, Sebaste, and others who were present at several councils held at different places in this century; in the "sixth" century, out of the cities of Cilicia, Jotapa, Pisidia, Pompeiopolis, Tarsus, Coricus, Anemurius, bishops are said to come to the synod at Rome and Constantinople: in the seventh century, Tarsus was the metropolitan church of Cilicia; and mention is made of the bishops of that and of other cities in this country, who assisted at the sixth council at Constantinople: in the "eighth" century, notice is taken of a Church at Sida in Cilicia ^q; so long the Christian name was in those parts. Beza's ancient copy adds, "delivering the commandments of the elders"; and the Vulgate Latin version, "bidding" them to keep the commandments of the apostles and elders; see Act 16:4, namely; the decrees of the assembly at Jerusalem; which seems very agreeable, since the letters were directed and sent to the brethren of the Gentiles in Syria and Cilicia, as well as in Antioch; see Act 15:23.

Commentary -- Verse Notes / Footnotes

NET Notes: Act 15:23

¹ tn Grk “writing by their hand” (an idiom for sending a letter).

² tn Grk “The apostles.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

³ tn Grk “brothers,” but “your” is supplied to specify the relationship, since without it “brothers” could be understood as vocative in English.

⁴ tn Grk “to the brothers who are from the Gentiles.”

⁵ sn Antioch was a city in Syria (not Antioch in Pisidia).

⁶ tn Grk “and Syria,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

NET Notes: Act 15:24

¹ tn Here BDAG 990-91 s.v. ταράσσω 2 states, “Of mental confusion caused by false teachings ταρ. τινά Ac 15:24 (w. λόγοις foll.).”

² tn BDAG 71 s.v. ἀνασκευάζω describes this verb with a figurative meaning: “to cause inward distress, upset, unsettle.”

³ tn Grk “souls.”

⁴ tn Grk “by words”; L&N 25.231 translates the phrase “they troubled and upset you by what they said.”

NET Notes: Act 15:25

¹ tn Grk “having become of one mind, we have decided.” This has been translated “we have unanimously decided” to reduce the awkwardness in English.

² tn BDAG 255 s.v. δοκέω 2.b.β lists this verse under the meaning “it seems best to me, I decide, I resolve.”

NET Notes: Act 15:26

¹ tn Grk “men who”; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since ἀνθρώποις (anqrwpoi") is dative and must agree with “Barnabas and Paul,” while ἄνδρας (andra") is accusative. By omitting the word “men” from the translation here, it is clear in English that the phrase refers to the immediately preceding nouns “Barnabas and Paul.”

² tn Grk “who have risked their souls”; the equivalent English idiom is “risk one’s life.” The descriptions commend Barnabas and Paul as thoroughly trustworthy.

³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

NET Notes: Act 15:27

¹ tn This verb has been translated as an epistolary aorist.

² sn Judas and Silas were the “two witnesses” who would vouch for the truth of the recommendation.

³ tn Grk “by means of word” (an idiom for a verbal report).

NET Notes: Act 15:28

¹ tn This is the same expression translated “decided” in Acts 15:22, 25. BDAG 255 s.v. δοκέω 2.b.β lists “decide” as a possible gloss for this verse, and this translation would be consistent with the translation of the same expression in Acts 15:22, 25. However, the unusually awkward “the Holy Spirit and we have decided” would result. Given this approach, it would be more natural in English to say “We and the Holy Spirit have decided,” but changing the order removes the emphasis the Greek text gives to the Holy Spirit. Thus, although the similarity to the phrases in 15:22, 25 is obscured, it is better to use the alternate translation “it seems best to me” (also given by BDAG): “it seemed best to the Holy Spirit and to us.” Again the scope of agreement is highlighted.

² tn L&N 71.39 translates “indispensable (rules)” while BDAG 358 s.v. ἐπάναγκες has “the necessary things.”

NET Notes: Act 15:29

¹ tn There is no specific semantic component in the Greek word εἰδωλόθυτος that means “meat” (see BDAG 280 s.v. εἰδωλόθυτος; L&N 5.15). The stem –θυτος means “sacrifice” (referring to an animal sacrificially killed) and thereby implies meat.

² tc Codex Bezae (D) and a few other witnesses lack the restriction “and from what has been strangled” (καὶ πνικτῶν, kai pniktwn), though the words are supported by a wide variety of early and important witnesses otherwise and should be considered authentic.

sn What has been strangled. That is, to refrain from eating animals that had been killed without having the blood drained from them. According to the Mosaic law (Lev 17:13-14), Jews were forbidden to eat flesh with the blood still in it (note the preceding provision in this verse, and from blood).

³ tc Codex Bezae (D) as well as 323 614 945 1739 1891 sa and other witnesses have after “sexual immorality” the following statement: “And whatever you do not want to happen to yourselves, do not do to another/others.” By adding this negative form of the Golden Rule, these witnesses effectively change the Apostolic Decree from what might be regarded as ceremonial restrictions into more ethical demands. The issues here are quite complicated, and beyond the scope of this brief note. Suffice it to say that D and its allies here are almost surely an expansion and alteration of the original text of Acts. For an excellent discussion of the exegetical and textual issues, see TCGNT 379-83.

⁴ tn Grk “from which things keeping yourselves.” Because of the length and complexity of the Greek sentence, the relative pronoun (ὧν, |wn) has been replaced by a pronoun (“these things”) and a new English sentence begun. The participle διατηροῦντες (diathrounte") has been translated as a conditional adverbial participle (“if you keep yourselves”). See further L&N 13.153.

⁵ tn The phrase ἔρρωσθε (errwsqe) may be understood as a stock device indicating a letter is complete (“good-bye,” L&N 33.24) or as a sincere wish that the persons involved may fare well (“may you fare well,” L&N 23.133).

NET Notes: Act 15:30

¹ tn Or “sent away.”

² sn Antioch was a city in Syria (not Antioch in Pisidia).

³ tn Or “congregation” (referring to the group of believers).

NET Notes: Act 15:31

¹ tn Grk “read it.” The translation “read aloud” is used to indicate the actual practice of public reading; translating as “read” could be misunderstood to mean private, silent, or individual reading.

² tn Grk “they”; the referent (the people) is specified in the translation for clarity.

³ tn Or “at its encouraging message.”

NET Notes: Act 15:32

¹ tn Here λόγου (logou) is singular. BDAG 599-600 s.v. λόγος 1.a.β has “in a long speech” for this phrase.

NET Notes: Act 15:33

¹ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

² tn The word “there” is not in the Greek text, but is implied.

NET Notes: Act 15:34

¹ tc A few mss add 15:34 “But Silas decided to stay there.” Verse 34 is lacking in Ì⁷⁴ א A B E Ψ Ï bo. It is included in a shorter form, with a few minor variations, by (C) 33 36 323 453 614 (945) 1175 1739 1891 al sa, and in a longer form (“But Silas decided to stay with them, and only Judas departed”) by D l. The verse is almost certainly not a part of the original text of Acts, but was added to harmonize with the statement about Silas in v. 40. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

NET Notes: Act 15:35

¹ sn Antioch was a city in Syria (not Antioch in Pisidia).

² sn This is a parenthetical note by the author.

³ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in v. 36; Acts 8:25; 13:44, 48, 49; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

NET Notes: Act 15:36

¹ tn Grk “Returning let us visit.” The participle ἐπιστρέψαντες (epistreyante") has been translated as a finite verb due to requirements of contemporary English style.

² tn See the note on the phrase “word of the Lord” in v. 35.

³ tn BDAG 422 s.v. ἔχω 10.b has “how they are” for this phrase.

NET Notes: Act 15:38

¹ tn BDAG 94 s.v. ἀξιόω 2.a has “he insisted (impf.) that they should not take him along” for this phrase.

² sn Pamphylia was a province in the southern part of Asia Minor. See Acts 13:13, where it was mentioned previously.

NET Notes: Act 15:39

¹ tn Grk “There happened a sharp disagreement.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn BDAG 780 s.v. παροξυσμός 2 has “sharp disagreement” here; L&N 33.451 has “sharp argument, sharp difference of opinion.”

³ tn Grk “taking along Mark sailed.” The participle παραλαβόντα (paralabonta) has been translated as a finite verb due to requirements of contemporary English style.

⁴ sn Cyprus is a large island in the Mediterranean off the south coast of Asia Minor.

NET Notes: Act 15:40

¹ tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “be commended by someone to the grace of the Lord” as the meaning for this phrase, although “give over” and “commit” are listed as alternatives for this category.

² tn Grk “by the brothers.” Here it it is highly probable that the entire congregation is in view, not just men, so the translation “brothers and sisters” has been used for the plural ἀδελφῶν (adelfwn),.

NET Notes: Act 15:41

¹ sn Strengthening. See Acts 14:22; 15:32; 18:23.

Geneva Bible: Act 15:24

^{( 10 )} Forasmuch as we have heard, that certain which ^{( k )} went out from us have troubled you with words, ^{( l )} subverting your souls, saying, [Ye must] be circumcised, and keep the law: to whom we gave no [such] commandment:

^{( 10 )} The council of Jerusalem concludes that the ones who trouble men's consciences are they who teach us to seek salvation in any other means than in Christ alone, apprehended by faith, no matter where they come from, and whoever they pretend to be the author of their calling.

^{( k )} From our congregation.

^{( l )} A borrowed type of speech taken of those who pull down that which was built up: and it is a very common metaphor in the scriptures, to say "the Church is built", for "the Church is planted and established".

Geneva Bible: Act 15:28

^{( 11 )} For it seemed good to the ^{( n )} Holy Ghost, and ^{( o )} to us, to lay upon you no greater burden than these ^{( p )} necessary things;

^{( 11 )} That is a lawful council, which the Holy Spirit rules.

^{( n )} First they made mention of the Holy Spirit, so that it may not seem to be any man's work.

^{( o )} Not that men have any authority of themselves, but to show the faithfulness that they used in their ministry and labour.

^{( p )} This was no absolute necessity, but in respect of the state of that time, so that the Gentiles and the Jews might live together more peaceably, with less occasion to quarrel.

Geneva Bible: Act 15:29

^{( 12 )} 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.

^{( 12 )} Charity is required even in indifferent matters.

Geneva Bible: Act 15:30

^{( 13 )} So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:

^{( 13 )} It is required for all people to know certainly what to hold in matters of faith and religion, and not that the Church by ignorance and knowing nothing, should depend upon the pleasure of a few.

Geneva Bible: Act 15:33

And after they had tarried [there] a space, they were let go in ^{( q )} peace from the brethren unto the apostles.

^{( q )} This is a Hebrew idiom, which is the same as saying, "as the brethren wished them all prosperous success, and the church dismissed them with good leave."

Geneva Bible: Act 15:36

^{( 14 )} And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, [and see] how they do.

^{( 14 )} Congregations or churches easily degenerate unless they are diligently watched over, and therefore these apostles went to oversee the churches they had planted, and for this reason also synods were instituted and appointed.

Geneva Bible: Act 15:37

^{( 15 )} And Barnabas determined to take with them John, whose surname was Mark.

^{( 15 )} A lamentable example of discord between excellent men and very great friends, yet not because of profane matters or their own private affairs, neither yet because of doctrine.

Geneva Bible: Act 15:39

^{( 16 )} And ^{( r )} the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;

^{( 16 )} God uses the faults of his servants to the profit and building of the Church: yet we have to take heed, even in the best matters, that we do not let our anger overflow.

^{( r )} They were in great heat: but in this we have to consider the power of God's counsel, for by this means it came to pass that the doctrine of the Gospel was spread into many places.

Commentary -- Verse Range Notes

TSK Synopsis: Act 15:1-41

1 Great dissensions arise touching circumcision.

5 The apostles consult about it,

22 and send their determination by letters to the churches.

36 Paul and Barnabas, thinking to visit the brethren together, disagree, and travel different ways.

Combined Bible: Act 15:23

notes on verse 22  

  

Combined Bible: Act 15:24

notes on verse 22  

  

Combined Bible: Act 15:25

notes on verse 22  

  

Combined Bible: Act 15:26

notes on verse 22  

  

Combined Bible: Act 15:27

notes on verse 22  

  

Combined Bible: Act 15:28

notes on verse 22  

  

Combined Bible: Act 15:29

notes on verse 22  

  

Combined Bible: Act 15:30

31. The object of sending Judas and Silas with Paul and Barnabas was doubtless that they, having been entirely unconnected with the conversion of Gentiles, and above suspicion of undue partiality toward them, might use their personal influence with the Jewish brethren to induce them to accept the teaching of the epistle. Their journey, and the effect of the epistle, are thus stated: (30) " So, then, being sent away, they went to Antioch, and having assembled the multitude, they gave them the epistle. (31) When they read it, they rejoiced for the consolation. " The brethren residing in Antioch had not become partisans in the controversy, but had been distressed by the conflict between Paul and Barnabas and the Pharisees from Jerusalem, and desired only a satisfactory settlement of the question. The epistle, therefore, afforded them "consolation," and they cheerfully yielded to its requirements.  

The triumph of Paul and Barnabas over their pharisaic opponents was most signal and complete. And it appeared all the more signal to the brethren in Antioch, from a fact not recorded by Luke. We learn from Paul's own account of the visit to Jerusalem, that Titus, who was a Gentile, went with him, and that strenuous efforts were there made to have him circumcised; but Paul returned to Antioch, with Titus still uncircumcised, and with his whole course indorsed by the apostles, the elders, and the whole Church. This ought to have settled the controversy forever.  

Before dismissing the subject of this appeal to the apostles and elders in Jerusalem, we must notice briefly the use that is made of it by the advocates of representative assemblies in the Church, for judicial and legislative purposes. Romanists, and the advocates of episcopacy generally, find in the assembly in Jerusalem the first " general council, " and have styled it "The Council of Jerusalem." The Presbyterians find in it the first synod; and others still appeal to it in general terms, as authority for assemblies of brethren to decide questions of doctrine and discipline. In order that it may properly be used as a precedent for any of these assemblies, it must be made to appear analogous to them in its essential features. But its essential features are: First, That it was occasioned by an appeal from one congregation to certain parties in one other congregation, in reference to a disputed question which the first felt unable to decide. Second, That the parties to whom the appeal was made were inspired men, who could say of their decision, when made, "It seemed good to the Holy Spirit and us ;" i. e., to the Holy Spirit as the divine arbiter, and to us as obedient subjects of his authority. It was the inspiration, and, consequently, the infallibility of the party appealed to, that suggested and that justified the appeal. In both these peculiarities all the councils and synods of Catholic and Protestant history are essentially deficient, for, instead of being called together at the request of some congregations, to decide some question presented, they consist of representatives from a number of congregations, or districts of country, assembled for the purpose of discussing and deciding whatever questions may come up among them; and instead of being infallible, their decisions are nothing but the fallible opinions of uninspired men, in reference to which it would be the height of profanity to say, "It seemed good to the Holy Spirit and us." Not till we have an assembly under the guidance of inspired men can we allow them to authoritatively decide religious questions after the precedent of this assembly in Jerusalem. All the duties, responsibilities, and privileges of disciples have already been authoritatively propounded by inspired men; and for men now to meet together for the authoritative decision of such questions, is to assume a prerogative that belongs exclusively to inspired apostles and prophets, and, at the same time, is to assume that there are deficiencies in their infallible teachings to be supplied by uninspired men.  

In arguing thus upon the merits of all judicial and legislative assemblies among the Churches, we must not be understood as condemning the co-operation of different congregations, or of individuals from them, in performing duties which are imposed by divine authority. The essential difference between assemblies for these two purposes is, that in the latter we are simply uniting our energies to perform duties appointed by the word of God; while, in the former, we undertake to decide what truth and duty are -a work which none but inspired men can perform.   

  

  

Combined Bible: Act 15:31

notes on verse 30  

  

Combined Bible: Act 15:32

We have said above, that the purpose for which Judas and Silas were sent to Antioch was to enforce, by their personal influence, the authority of the epistle. We find this statement confirmed by the further account of their labors. (32) " And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them. (33) And when the had remained some time, they were dismissed in peace from the brethren to the apostles. (34) But it pleased Silas to remain there. "   

The manner in which Luke connects the fact that these brethren were prophets, with the statement that they exhorted the brethren and confirmed them, shows that the chief work of the New Testament prophets was not to foretell the future, but to exhort and confirm the brethren. He says, "being also themselves prophets, they exhorted the brethren and confirmed them;" which form of expression makes the fact of being prophets account for their exhortations. They differed from the Old Testament prophets only in that the latter gave their chief attention to foretelling future events. Still, even the predictions of the old prophets were made to answer the purpose of exhortations to their cotemporaries; so that the difference between the two is very slight.   

  

  

Combined Bible: Act 15:33

notes on verse 32  

  

Combined Bible: Act 15:34

notes on verse 32  

  

Combined Bible: Act 15:35

The city of Antioch still continued to be a profitable field for apostolic labor, and the scene of interesting events. (35) " Paul and Barnabas also continued in Antioch, with many others, teaching and preaching the word of the Lord. " It is during this period that the most judicious commentators locate the visit of Peter to Antioch, and the rebuke administered to him by Paul, as recorded in the second chapter of Galatians; "When Peter came to Antioch, I withstood him to the face, because he was to be blamed. For before the coming of certain persons from James, he did eat with the Gentiles; but when they came, he withdrew and separated himself, fearing them of the circumcision. And the other Jews dissembled likewise with him, so that even Barnabas was carried away with their dissimulation."   

It has been erroneously supposed that Peter, in this affair, acted in direct conflict with the epistle which he had just united in addressing to the Gentile brethren. The harshness of this supposition has led some writers to hastily conclude that his improper conduct must have occurred at a period antecedent to the issuing of that epistle. It is also urged in favor of an earlier date of the incident, that, if it had occurred subsequent to the publication of that epistle, Paul would naturally have appealed to it in the controversy with Peter, which he seems not to have done. Both of these suppositions spring from a mistake as to the exact fault of which Peter was guilty. He did not insist that the Gentiles should be circumcised, or that they should keep the law; which were the points discussed in the apostolic epistle. But, still admitting the right of the uncircumcised to membership and its privileges, his fault was in refusing to eat with them in their private circles, although he had himself been the first to do so in the family of Cornelius, and had done so, for a time, even since he came to Antioch. In opposing such conduct, it would not have answered Paul's purpose to appeal to the epistle from Jerusalem; for it merely asserted the freedom of the Gentiles from the yoke of the law, without prescribing the intercourse that should exist between the circumcised and uncircumcised brethren. The course of argument which he did pursue was the only one available. He convicted Peter of inconsistency, saying, "If you, being a Jew, live like a Gentile, and not like a Jew, why do you require the Gentiles to live like Jews?" He had lived like a Gentile while eating with them; but now, by withdrawing from them, he was virtually saying to them, You must live like the Jews. This was inconsistent, and made it appear that either he was now a transgressor, while building up the Jewish prejudices, or had formerly been, while seeking to break them down. "For if I build again the things which I destroyed, I make myself a transgressor."   

But the proof of inconsistency in an opponent never settles a question of truth or duty. After you have proved your opponent inconsistent, you have still to prove that his present course differs from what truth requires, as well as from his former course. Moral inconsistency convicts a man as a transgressor, but whether a transgressor now, or formerly, is still an open question. Paul, therefore, proceeded to prove Peter's present conduct improper, by stating as an undisputed fact, "I, through the law, am dead to the law, that I might live to God;" that is, by the limitation which the law prescribes to itself, it has ceased to bind me, and I have ceased to live under it. This fact was decisive, because all the distinction assumed to exist between the circumcised and uncircumcised was based upon the supposition that the former, at least, were still under the law.  

This is the last passage in Acts connected with the Apostle Peter. Before leaving it, we must notice one fact in connection with this unhappy incident in his life which far outweighs the dissimulation rebuked by Paul. It is the manner in which he received this rebuke. There is not the least evidence of any resentment on his part, either for the rebuke itself, or for the subsequent publication of it to the Churches in Galatia. Most men become offended when thus rebuked by their equals, and would regard it as an unpardonable offense to give unnecessary publicity to a fault of this kind. But Paul knew so well the goodness of Peter's heart, that he did not hesitate to speak of it to the world and to future generations. That he did not overestimate the meekness of Peter, is evident from the fact that the latter subsequently spoke most affectionately of Paul, with direct allusion to his epistles, and with a publicity equal to that which his own sin had received. This excellence of Peter's character was known to other brethren besides Paul, as is evident from the freedom with which all the four evangelists speak of his denial of the Lord. They might have omitted this incident from their narratives, if they had been influenced by that pride and sensitiveness which prompt men to hide the faults of their leaders, or if they had thought that the publication of it would give serious offense to Peter. But they knew Peter, and, we must presume, they knew that he was willing for any fault of his, however discreditable, to be published to the world, if it would do any good. This is the spirit of self-sacrifice with which every servant of God should offer himself to the cause of Christ.   

  

  

Combined Bible: Act 15:36

We have lingered long upon the interval spent by Paul and Barnabas in Antioch. We are now to follow the former upon his second missionary tour. (36) " But after some days, Paul said to Barnabas, Let us return and visit our brethren in every city in which we have preached the word of the Lord, and see how they do. (37) And Barnabas determined to take with them John surnamed Mark. (38) But Paul thought proper not to take with them him who had departed from them in Pamphylia, and did not go with them to the work. (39) Then there was a contention, so that they separated one from the other: and Barnabas took Mark and sailed into Cyprus. (40) But Paul chose Silas, and departed, having been commended to the favor of God by the brethren; (41) and went through Syria and Cilicia, confirming the Churches. " This journey, it should be observed, was undertaken for the prime purpose of revisiting the Churches where these brethren had previously labored, and not, primarily, to preach to the heathen. This shows that the solicitude with which the apostles watched for the welfare of the congregations was not less ardent than their zeal in spreading a knowledge of the gospel.  

The desire of Barnabas to take John with them was, doubtless, prompted, in part, by partiality, arising from the relationship which existed between them. John, of course, desired to go, and Barnabas wished to give him an opportunity to atone for his former dereliction. Paul's reason for refusing to let him go was based upon a want of confidence in one who would, either through fear or love of ease, desert him in a trying hour. Each considered the reason for his own preference a good one; and as neither was willing to yield for the sake of remaining with the other, they ought to have parted in perfect peace. But some unpleasant feeling was aroused by the controversy, which Luke expresses by the term paroxusmos, of which contention is rather a tame rendering, though paroxysm which we have derived from it, would express too high a degree of passion. This incident shows that the best of men may differ about matters of expediency, and that, in contending for their respective conclusions, they may be aroused to improper feelings. But the good man, under such circumstances, will always be distinguished by the readiness with which such feelings will be repressed, and by the absence of all subsequent malice. We know that Paul afterward felt very differently toward John; for, during his first imprisonment at Rome, he mentions him to Philemon as a fellow-laborer there present; and to the Colossians as one who had been a comfort to him; and, during his second imprisonment, he writes to Timothy: "Take Mark and bring him with you; for he is profitable to me for the ministry." The slight heat engendered between Barnabas and Paul also subsided in a short time; for Paul afterward speaks of him in most friendly terms, in the First Epistle to the Corinthians.   

By returning with Mark to his native land, Barnabas revisited a portion of the brethren to whom he and Paul had preached, while Paul visited another portion of them by a different route. Thus, notwithstanding their disagreement and separation, they did not allow the good cause to suffer, but accomplished separately the whole of the proposed work. The separation of Barnabas and Paul is our separation from Barnabas. His name is not mentioned again by Luke. But as we bid him farewell, the sails are spread which are to bear him over the sea, that he may make the islands glad with a knowledge of salvation. The further incidents of his life will yet be known to all who shall sit down with him in the everlasting kingdom.  

We turn with Luke to follow the history of him who was in labors more abundant and in prisons more frequent than all the apostles, and to form a better acquaintance with his new companion. The statement that Paul and Silas were "commended to the favor of God by the brethren," does not imply, as many writers have supposed, that they refused thus to commend Barnabas and Mark, or that the brethren sided with Paul against Barnabas in their contention. It is sufficiently accounted for by the fact that the attention of the writer is fixed upon the detail of Paul's history rather than that of Barnabas. No doubt the prayers of the brethren followed them both to their distant and dangerous fields of labor.  

By a northern route through Syria, and then a westerly course through Cilicia, Paul approached the extremity of his recent tour in the interior of Asia Minor. He was not altogether a stranger along the journey, for he had spent some time in Syria and Cilicia before his first visit to Antioch; and it is most probable that he now revisited, in these districts, Churches which he had planted by his own labors.  

  

  

  

Combined Bible: Act 15:37

notes on verse 36  

  

Combined Bible: Act 15:38

notes on verse 36  

  

Combined Bible: Act 15:39

notes on verse 36  

  

Combined Bible: Act 15:40

notes on verse 36  

  

Combined Bible: Act 15:41

notes on verse 36  

  

Maclaren: Act 15:12-29

The Charter Of Gentile Liberty

Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name. 15. And to this agree the words of the prophets; as it is written, 16. After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17. That the residue of men might seek after the Lord, and all the Gentiles, upon whom My name is called, saith the Lord, who doeth all these things. 18. Known unto God are all His works from the beginning of the world. 19. Wherefore my sentence is, that we trouble not them, which from" among the Gentiles are turned to God: 20. But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21. For Moses of old time hath in every city them that preach Him, being read in the synagogues every sabbath day. 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: 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: 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: 25. It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26. Men that have hazarded their lives for the name of our Lord Jesus Christ. 27. We have sent therefore Judas and Silas, who shall also tell you the same things by month. 28. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 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.'--Acts 15:12-29.

MUCH was at stake in the decision of this gathering of the Church. If the Jewish party triumphed, Christianity sank to the level of a Jewish sect. The question brought up for decision was difficult, and there was much to be said for the view that the Mosaic law was binding on Gentile converts. It must have been an uprooting of deepest beliefs for a Jewish Christian to contemplate the abrogation of that law, venerable by its divine origin, by its hoary antiquity, by its national associations. We must not be hard upon men who clung to it; but we should learn from their final complete drifting away from Christianity how perilous is the position which insists on the necessity to true discipleship of any outward observance.

Our passage begins in the middle of the conference. Peter has, with characteristic vehemence, dwelt upon the divine attestation of the genuine equality of the uncircumcised converts with the Jewish, given by their possession of the same divine Spirit, and has flung fiery questions at the Judaisers, which silenced them. Then, after the impressive hush following his eager words, Barnabas and Paul tell their story once more, and clinch the nail driven by Peter by asserting that God had already by signs and wonders' given His sanction to the admission of Gentiles without circumcision. Characteristically, in Jerusalem Barnabas is restored to his place above Paul, and is named first as speaking first, and regarded by the Jerusalem Church as the superior of the missionary pair.

The next speaker is James, not an Apostle, but the bishop of the Church in Jerusalem, of whom tradition tells that he was a zealous adherent to the Mosaic law in his own person, and that his knees were as hard as a earners through continual prayer. It is singular that this meeting should be so often called the Apostolic council,' when,, as a fact, only one Apostle said a word, and he not as an Apostle, but as the chosen instrument to preach to the Gentiles. The elders,' of whose existence we now hear for the first time in this wholly incidental manner, were associated with the Apostles (Acts 15:6), and the multitude' (Acts 15:12) is most naturally taken to be the whole Church' (Acts 15:22). James represents the eldership, and as bishop in Jerusalem and an eager observer of legal prescriptions, fittingly speaks. His words practically determined the question. Like a wise man, he begins with facts. His use of the intensely Jewish form of the name Simeon is an interesting reminiscence of old days. So he had been accustomed to call Peter when they were all young together, and so he calls him still, though everybody else named him by his new name. What God had done by him seems to James to settle the whole question; for it was nothing else than to put the Gentile converts without circumcision on an equality with the Jewish part of the Church.

Note the significant juxtaposition of the words Gentiles' and people'--the former the name for heathen, the latter the sacred designation of the chosen nation. The great paradox which, through Peter's preaching at Caesarea, had become a fact was that the people of God' were made up of Gentiles as well as Jews--that His name was equally imparted to both. If God had made Gentiles His people, had He not thereby shown that the special observances of Israel were put aside, and that, in particular, circumcision was no longer the condition of entrance? The end of national distinction and the opening of a new way of incorporation among the people of God were clearly contained in the facts. How much Christian narrowness would be blown to atoms if its advocates would do as James did, and let God's facts teach them the width of God's purposes and the comprehensiveness of Christ's Church! We do wisely when we square our theories with facts; but many of us go to work in the opposite way, and snip down facts to the dimension of our theories.

James's next step is marked equally by calm wisdom and open-mindedness. He looks to God's word as interpreted by God's deeds, to throw light in turn on the deeds and to confirm the interpretation of these Two things are to be noted in considering his quotation from Amos, its bearing on the question in hand, and its divergence from the existing Hebrew text. As to the former, there seems at first sight nothing relevant to James's purpose in the quotation, which simply declares that the Gentiles will seek the Lord when the fallen tabernacle of David is rebuilt. That period of time has at least begun, thinks James, in the work of Jesus, in whom the decayed dominion of David is again in higher form established. The return of the Gentiles does not merely synchronise with, but is the intended issue of, Christ's reign. Lifted from the earth, He will draw all men unto Him, and they shall' seek the Lord,' and on them His name will be called.

Now the force of this quotation lies, as it seems, first in the fact that Peter's experience at Caesarea is to be taken as an indication of how God means the prophecy to be fulfilled, namely, without circumcision; and secondly, in the argumentum a silentio, since the prophet says nothing about ritual or the like, but declares that moral and spiritual qualifications--on the one hand a true desire after God, and on the other receiving the proclamation of His name and calling themselves by it--are all that are needed to make Gentiles God's people. Just because there is nothing in the prophecy about observing Jewish ceremonies, and something about longing and faith, James thinks that these are the essentials, and that the others may he dropped by the Church, as God had dropped them in the case of Cornelius, and as Amos had dropped them in his vision of the future kingdom. God knew what He meant to do when He spoke through the prophet, and what He has done has explained the words, as James says in Acts 15:18.

The variation from the Hebrew text requires a word of comment. The quotation is substantially from the Septuagint, with a slight alteration. Probably James quoted the version familiar to many of his hearers. It seems to have been made from a somewhat different Hebrew text in Acts 15:17, but the difference is very much slighter than an English reader would suppose. Our text has Edom' where the Septuagint has men'; but the Hebrew words without vowels are identical but for the addition of one letter in the former. Our text has inherit' where the Septuagint has seek after'; but there again the difference in the two Hebrew words would be one letter only, so that there may well have been a various reading as preserved in the Septuagint and Acts. James adds to the Septuagint seek' the evidently correct completion the Lord.'

Now it is obvious that, even if we suppose his rendering of the whole verse to be a paraphrase of the same Hebrew text as we have, it is a correct representation of the meaning; for the inheriting of Edom' is no mere external victory, and Edom is always in the Old Testament the type of the godless man. The conquest of the Gentiles by the restorer of David's tabernacle is really the seeking after the Lord, and the calling of His name upon the Gentiles.

The conclusion drawn by James is full of practical wisdom, and would have saved the Church from many a sad page in its history, if its spirit had been prevalent in later councils.' Note how the very designation given to the Gentile converts in Acts 15:19 carries argumentative force. They turn to God from among the Gentiles '--if they have done that, surely their new separation and new attachment are enough, and make insistence on circumcision infinitely ridiculous. They have the thing signified; what does it matter about the sign, which is good for us Jews, but needless for them?

If Church rulers had always been as open-eyed as this bishop in Jerusalem, and had been content if people were joined to God and parted from the world, what torrents of blood, what frowning walls of division, what scandals and partings of brethren would have been spared!

The observances suggested are a portion of the precepts enjoined by Judaism on proselytes. The two former were necessary to the Christian life; the two latter were not, but were concessions to the Jewish feelings of the stricter party. The conclusion may be called a compromise, but it was one dictated by the desire for unity, and had nothing unworthy in it. There should be giving and taking on both sides. If the Jewish Christians made the, to them, immense concession of waiving the necessity of circumcision, the Gentile section might surely make the small one of abstinence from things strangled and from blood. Similarities in diet would daily assimilate the lives of the two parties, and would be a more visible and continuous token of their oneness than the single act of circumcision.

But what does the reason in Acts 15:21 mean? Why should the reading of Moses every Sabbath be a reason for these concessions? Various answers are given: but the most natural is that the constant promulgation of the law made respect for the feelings (even if mistaken) of Jewish Christians advisable, and the course suggested the most likely to win Jews who were not yet Christians. Both classes would be flung farther apart if there were not some yielding. The general principle involved is that one cannot be too tender with old and deeply rooted convictions even if they be prejudices, and that Christian charity, which is truest wisdom, will consent to limitations of Christian liberty, if thereby any little one who believes in Him shall be saved from being offended, or any unbeliever from being repelled.

The letter embodying James's wise suggestion needs little further notice. We may observe that there was no imposing and authoritative decision of the Ecclesia, but that the whole thing was threshed out in free talk, and then the unanimous judgment of the community, Apostles, elders and the whole Church,' was embodied in the epistle. Observe the accurate rendering of Acts 15:25 (.R.V.) having come to one accord,' gives a lively picture of the process. Note too that James's proposal of a letter was mended by the addition of a deputation, consisting of an unknown Judas called Barsabas' (perhaps a relative of Joseph called Barsabas,' the unsuccessful nominee for Apostleship in Acts 1.), and the well-known Silas or Silvanus, of whom we hear so much in Paul's letters. That journey was the turning-point in his life, and he henceforward, attracted by the mass and magnetism of Paul's great personality, revolved round him, and forsook Jerusalem.

Probably James drew up the document, which has the same somewhat unusual greeting' as his Epistle.

The sharp reference to the Judaising teachers would be difficult for their sympathisers to swallow, but charity is not broken by plain repudiation of error and its teachers. Subverting your souls' is a heavy charge. The word is only here found in the New Testament, and means to unsettle, the image in it being that of packing up baggage for removal. The disavowal of these men is more complete if we follow the Revised Version in reading (Acts 15:24) no commandment' instead of no such commandment.'

These unauthorised teachers went'; but, in strong contrast with them, Judas and Silas are chosen out and sent. Another thrust at the Judaising teachers is in the affectionate eulogy of Paul and Barnabas as beloved,' whatever disparaging things had been said about them, and as having hazarded their lives,' while these others had taken very good care of themselves, and had only gone to disturb converts whom Paul and Barnabas had won at the peril of their lives.

The calm matter-of-course assertion that the decision which commended itself to us' is the decision of the Holy Ghost' was warranted by Christ's promises, and came from the consciousness that they had observed the conditions which He had laid down. They had brought their minds to bear upon the question, with the light of facts and of Scripture, and had come to a unanimous conclusion. If they believed their Lord's parting words, they could not doubt that His Spirit had guided them. If we lived more fully in that Spirit, we should know more of the same peaceful assurance, which is far removed from the delusion of our own infallibility, and is the simple expression of trust in the veracious promises of our Lord.

The closing words of the letter are beautifully brotherly, sinking authority, and putting in the foreground the advantage to the Gentile converts of compliance with the injunctions. Ye shall do well,' rightly and conformably with the requirements of brotherly love to weaker brethren. And thus doing well, they will fare well,' and be strong. That is not the way in which lords over God's heritage' are accustomed to end their decrees. Brotherly affection, rather than authority imposing its will, breathes here. Would that all succeeding Councils' had imitated this as well as it seemed good to the Holy Ghost, and to us'!

Maclaren: Act 15:37-38

A Good Man's Faults

And Barnabas determined to take with them John, whose surname was Mark. 38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. Acts 15:37-38.

SCRIPTURE narratives are remarkable for the frankness with which they tell the faults of the best men. It has nothing in common with the cynical spirit in historians, of which this age has seen eminent examples, which fastens upon the weak places in the noblest natures, like a wasp on bruises in the ripest fruit, and delights in showing how all goodness is imperfect, that it may suggest that none is genuine. Nor has it anything in common with that dreary melancholy which also has its representatives among us, that sees every where only failures and fragments of men, and has no hope of ever anything beyond the common average of excellence. But Scripture frankly confesses that all its noblest characters have fallen short of unstained purity, and with boldness of hope as great as its frankness teaches the weakest to aspire, and the most sinful to expect perfect likeness to a perfect Lord. It is a plane mirror, giving back all images without distortion.

We recall how emphatically and absolutely it eulogised Barnabas as a good man, full of the Holy Ghost and of faith'--and now we have to notice how this man, thus full of the seminal principle of all goodness, derived into his soul by deep and constant communion through faith, and showing in his life practical righteousness and holiness, yet goes sadly astray, tarnishes his character, and mars his whole future.

The two specific faults recorded of him are his overindulgence in the ease of Mark, and his want of firmness in opposition to the Judaising teachers who came down to Antioch. They were neither of them grave faults, but they were real. In the one he was too facile in overlooking a defect which showed unfitness for the work, and seems to have yielded to family affection and to have sacrificed the efficiency of a mission to it. Not only was he wrong in proposing to condone Mark's desertion, but he was still more wrong in his reception of the opposition to his proposal. With the firmness which weak characters so often display at the wrong time, he was resolved, come what would, to have his own way. Temper rather than principle made him obstinate where he should have been yielding, as it had made him in Antioch yielding, where he should have been firm. Paul's remonstrances have no effect. He will rather have his own way than the companionship of his old friend, and so there come alienation and separation. The Church at Antioch takes Paul's view--all the brethren are unanimous in disapproval. But Barnabas will not move. He sets up his own feeling in opposition to them all. The sympathy of his brethren, the work of his life, the extension of Christ's kingdom, are all tossed aside. His own foolish purpose is more to him in that moment of irritation than all these. So he snaps the tie, abandons his work, and goes away without a kindly word, without a blessing, without the Church's prayers, but with his nephew for whom he had given up all these. Paul sails away to do God's work, and the Church recommends him to the grace of God but Barnabas steals away home to Cyprus, and his name is no more heard in the story of the planting of the kingdom of Christ.

One hopes that his work did not stop thus, but his recorded work does, and in the band of friends who surrounded the great Apostle, the name of his earliest friend appears no more. Other companions and associates in labour take his place; he, as it appears, is gone for ever. One reference ( 1 Cor. 9:8) at a later date seems most naturally to suggest that he still continued in the work of an evangelist, and still practised the principle to which he and Paul had adhered when together, of supporting himself by manual labour. The tone of the reference implies that there were relations of mutual respect. But the most we can believe is that probably the two men still thought kindly of each other and honoured each other for their work s sake, but found it better to labour apart, and not to seek to renew the old companionship which had been so violently torn asunder.

The other instance of weakness was in some respects of a still graver kind. The cause of it was the old controversy about the obligations of Jewish law on Gentile Christians. Paul, Peter, and Barnabas all concurred in neglecting the restrictions imposed by Judaism, and in living on terms of equality and association in eating and drinking with the heathen converts at Antioch. A principle was involved, to which Barnabas had been the first to give in his adhesion, in the frank recognition of the Antioch Church. But as soon as emissaries from the other party came down, Peter and he abandoned their association with Gentile converts, not changing their convictions but suppressing the action to which their convictions should have led. They pretended to be of the same mind with these narrow Jews from Jerusalem. They insulted their brethren, they deserted Paul, they belied their convictions, they imperilled the cause of Christian liberty, they flew in the face of what Peter had said that God Himself had showed him, they did their utmost to degrade Christianity into a form of Judaism--all for the sake of keeping on good terms with the narrow bigotry of these Judaising teachers.

Now if we take these two facts together, and set them side by side with the eulogy pronounced on Barnabas as a good man, full of the Holy Ghost and of faith,' we have brought before us in a striking form some important considerations.

I. The Imperfect Goodness Of Good Men.

A good man does not mean a faultless man. Of course the power which works on a believing soul is always tending to produce goodness and only goodness. But its operation is not such that we are always equally, uniformly, perfectly under its influence. Power in germ is one thing, in actual operation another. There may be but a little ragged patch of green in the garden, and yet it may be on its way to become a flower-bed. A king may not have established dominion over all his land. The actual operation of that transforming Spirit at any given moment is limited, and we can withdraw ourselves from it. It does not begin by leavening all our nature.

So we have to note--The root of goodness.The main direction of a life.The progressive character of goodness.

The highest style of Christian life is a struggle. So we draw practical inferences as to the conduct of life.

This thought of imperfection does not diminish the criminality of individual acts.

It does not weaken aspiration and effort towards higher life.

It does alleviate our doubts and fears when we find evil in ourselves.

II. The Possible Evil Lurking In Our Best Qualities.

In Barnabas, his amiability and openness of nature, the very characteristics that had made him strong, now make him weak and wrong.

How clearly then there is brought out here the danger that lurks even in our good! I need not remind you how every virtue may be run to an extreme and become a vice. Liberality is exaggerated into prodigality; firmness, into obstinacy; mercy, into weakness; gravity, into severity; tolerance, into feeble conviction; humility, into abjectness.

And these extremes are reached when these graces are developed at the expense of the symmetry of the character.

We are not simple but complex, and what we need to aim at is a character, not an excrescence. Some people's goodness is like a wart or a wen. Their virtues are cases of what medical technicality calls hypertrophy.

but our goodness should be like harmonious Indian patterns, where all colours blend in a balanced whole.

Such considerations enforce the necessity for rigid self-control. And that in two directions.

(a) Beware of your excellences, your strong points.

(b) Cultivate sedulously the virtues to which you are not inclined.

The special form of error into which Barnabas fell is worth notice. It was over-indulgence, tolerance of evil in a person; feebleness of grasp, a deficiency of boldness in carrying out his witness to a disputed truth. In this day liberality, catholicity, are pushed so far that there is danger of our losing the firmness of our grasp of principles, and indulgence for faults goes so far that we are apt to lose the habit of unsparing, though unangry, condemnation of unworthy characters. This generation is like Barnabas; very quick in sympathy, generous in action, ready to recognise goodness where-ever it is beheld. But Barnabas may be a beacon, warning us of the possible evils that dog these excellences like their shadows.

III. The Grave Issues Of Small Faults.

Comparatively trivial as was Barnabas's error, it seems to have wrecked his life, at least to have marred it for long years, and to have broken his sweet companionship with Paul. I think we may go further and say, that most good men are in more danger from trivial faults than from great ones. No man reaches the superlative degree of wickedness all at once. Few men spring from the height to the abyss, they usually slip down. The erosive action of the sand of the desert is said to be gradually cutting off the Sphinx's head. The small faults are most numerous. We are least on our guard against them. There is a microscopic weed that chokes canals. Snow-flakes make the sky as dark as an eclipse does. White ants eat a carcase quicker than a lion does.

So we urge the necessity for bringing ordinary deeds and small actions to be ruled and guided by God's Spirit.

How the contemplation of the imperfection, which is the law of life, should lead us to hope for that heaven where perfection is.

How the contemplation of the limits of all human goodness should lead us to exclusive faith in, and imitation of, the one perfect Lord. He stands stainless among the stained. In Him alone is no sin, from Him alone like goodness may be ours.

MHCC: Act 15:22-35

Being warranted to declare themselves directed by the immediate influence of the Holy Ghost, the apostles and disciples were assured that it seemed good unto God the Holy Spirit, as well as to them, to lay upon the converts no other burden than the things before mentioned, which were necessary, either on their own account, or from present circumstances. It was a comfort to hear that carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify or pacify it; and that those who troubled their minds were silenced, so that the peace of the church was restored, and that which threatened division was removed. All this was consolation for which they blessed God. Many others were at Antioch. Where many labour in the word and doctrine, yet there may be opportunity for us: the zeal and usefulness of others should stir us up, not lay us asleep.

MHCC: Act 15:36-41

Here we have a private quarrel between two ministers, no less than Paul and Barnabas, yet made to end well. Barnabas wished his nephew John Mark to go with them. We should suspect ourselves of being partial, and guard against this in putting our relations forward. Paul did not think him worthy of the honour, nor fit for the service, who had departed from them without their knowledge, or without their consent: see Mar 13:13. Neither would yield, therefore there was no remedy but they must part. We see that the best of men are but men, subject to like passions as we are. Perhaps there were faults on both sides, as usual in such contentions. Christ's example alone, is a copy without a blot. Yet we are not to think it strange, if there are differences among wise and good men. It will be so while we are in this imperfect state; we shall never be all of one mind till we come to heaven. But what mischief the remainders of pride and passion which are found even in good men, do in the world, and do in the church! Many who dwelt at Antioch, who had heard but little of the devotedness and piety of Paul and Barnabas, heard of their dispute and separation; and thus it will be with ourselves, if we give way to contention. Believers must be constant in prayer, that they may never be led by the allowance of unholy tempers, to hurt the cause they really desire to serve. Paul speaks with esteem and affection both of Barnabas and Mark, in his epistles, written after this event. May all who profess thy name, O loving Saviour, be thoroughly reconciled by that love derived from thee which is not easily provoked, and which soon forgets and buries injuries.

Matthew Henry: Act 15:22-35

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, 1Co 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, 1Co 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 1Co 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: Act 15:36-41

We have seen one unhappy difference among the brethren, which was of a public nature, brought to a good issue; but here we have a private quarrel between two ministers, no less men than Paul and Barnabas, not compromised indeed, yet ending well.

I. Here is a good proposal Paul made to Barnabas to go and review their work among the Gentiles and renew it, to take a circuit among the churches they had planted, and see what progress the gospel made among them. Antioch was now a safe and quiet harbour for them: they had there no adversary nor evil occurrent; but Paul remembered that they only put in there to refit and refresh themselves, and therefore begins now to think of putting to sea again; and, having been in winter quarters long enough, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan's kingdom. Paul remembered that the work appointed him was afar off among the Gentiles, and therefore he is here meditating a second expedition among them to do the same work, though to encounter the same difficulties; and this some days after, for his active spirit could not bear to be long out of work; no, nor his bold and daring spirit to be long out of danger. Observe, 1. To whom he makes this proposal - to Barnabas, his old friend and fellow-labourer; he invites his company and help in this work. We have need one of another, and may be in many ways serviceable one to another; and therefore should be forward both to borrow and lend assistance. Two are better than one. Every soldier has his comrade. 2. For whom the visit is designed: "Let us not presently begin new work, nor break up new ground; but let us take a view of the fields we have sown. Come, and let us get up early to the vineyards, let us see if the vine flourish, Son 7:12. Let us go again and visit our brethren in every city where we have preached the word of the Lord. "Observe, He calls all the Christians brethren, and not ministers only; for, Have we not all one Father? He has a concern for them in every city, even where the brethren were fewest and poorest, and most persecuted and despised; yet let us visit them. Wherever we have preached the word of the Lord, let us go and water the seed sown. Note, Those that have preached the gospel should visit those to whom them have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See 1Th 3:5, 1Th 3:6. 3. What was intended in this visit: "Let us see how they do, " pōs echousi - how it is with them. It was not merely a compliment that he designed, nor did he take such a journey with a bare How do you do? No, he would visit them that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit they are of, how they stand affected, and how they behave themselves; it is probable that they frequently heard from them, "But let us go and see them; let us go and see whether they hold fast what we preached to them, and live up to it, that we may endeavour to reduce them if we find them wandering, to confirm them if we find them wavering, and to comfort them if we find them steady."(2.) What state they are in, whether the churches have rest and liberty, or whether they are not in trouble or distress, that we may rejoice with them if they rejoice, and caution them against security, and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them.

II. The disagreement between Paul and Barnabas about an assistant; it was convenient to have a young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and patience, and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now, 1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, Act 15:37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous for his welfare. We should suspect ourselves of partiality, and guard against it in preferring our relations. 2. Paul opposed it (Act 15:38): He thought not good to take him with them, ouk ēxiou - he did not think him worthy of the honour, nor fit for the service, who had departed from them, clandestinely as it should seem, without their knowledge, or wilfully, without their consent, from Pamphylia (Act 13:13), and went not with them to the work, because he was either lazy and would not take the pains that must be taken, or cowardly and would not run the hazard. He run his colours just as they were going to engage. It is probable that he promised very fair now that he would not do so again. But Paul thought it was not fit he should be thus honoured who had forfeited his reputation, nor thus employed who had betrayed his trust; at least, not till he had been longer tried. If a man deceive me once, it is his fault; but, if twice, it is my own, for trusting him. Solomon saith, Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint, which will hardly be used again, Pro 25:19.

III. The issue of this disagreement: it came to such a height that they separated upon it. The contention, the paroxysm (so the word is), the fit of passion which this threw them both into, was so sharp that they departed asunder one from the other. Barnabas was peremptory that he would not go with Paul unless they took John Mark with them; Paul was as peremptory that he would not go if John did go with them. Neither would yield, and therefore there is no remedy but they must part. Now here is that which is very humbling, and just matter of lamentation, and yet very instructive. For we see, 1. That the best of men are but men, subject to like passions as we are, as these two good men had expressly owned concerning themselves (Act 14:15), and now it appeared too true. I doubt there was (as usually there is in such contentions) a fault on both sides; perhaps Paul was too severe upon the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem (Act 12:12), nor make the allowances he might have made to Barnabas's natural affection. But it was Barnabas's fault that he took this into consideration, in a case wherein the interest of Christ's kingdom was concerned, and indulged it too much. And they were certainly both in fault to be hot as to let the contention be sharp (it is to be feared they gave one another some hard words), as also to be so stiff as each to stick resolutely to his opinion, and neither to yield. It is a pity that they did not refer the matter to a third person, or that some friend did not interpose to prevent its coming to an open rupture. Is there never a wise man among them to interpose his good offices, and to accommodate the matter, and to put them in mind of the Canaanite and the Perizzite that were now in the land, and that not only Jews and heathens, but the false brethren among themselves, would warm their hands at the flames of the contention between Paul and Barnabas? We must own it was their infirmity, and is recorded for our admonition; not that we must make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them; we must not say, "What if I was in a passion, were not Paul and Barnabas so?"No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it, it was the infirmity once of two of the best men that ever the world had. Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ's example that is a copy without a blot. 2. That we are not to think it strange if there be differences among wise and good men; we were told before that such offences would come, and here is an instance of it. Even those that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in points of prudence. It will be so while we are in this state of darkness and imperfection; we shall never be all of a mind till we come to heaven, where light and love are perfect. That is charity which never fails. 3. That these differences often prevail so far as to occasion separations. Paul and Barnabas, who were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet separated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! Now wonder the consequences are so fatal where they reign.

IV. The good that was brought out of this evil-meat out of the eater, and sweetness out of the strong. It was strange that even the sufferings of the apostles (as Phi 1:12), but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gospel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them to serve his own purposes. 1. More places are hereby visited. Barnabas went one way; he sailed to Cyprus (v. 39), that famous island where they began their work (Act 13:4), and which was his own country, Act 4:36. Paul went another way into Cilicia, which was his own country, Act 21:39. Each seems to be influenced by his affection to his native soil, as usual ( Nescio quâ natale solum dulcedine cunctos ducit - There is something that attaches us all to our native soil ), and yet God served his own purposes by it, for the diffusing of gospel light. 2. More hands are hereby employed in the ministry of the gospel among the Gentiles; for, (1.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul's mind, and, for aught we know, proves a very useful and successful hand, though many think it was not the same with that Mark that wrote the gospel, and founded the church at Alexandria, and whom Peter calls his son, 1Pe 5:13. (2.) Silas who was a new hand, and never yet employed in that work, nor intended to be, but to return to the service of the church at Jerusalem, had not God changed his mind (Act 15:33, Act 15:34), he is brought in, and engaged in that noble work.

V. We may further observe, 1. That the church at Antioch seem to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit - a recommendation given him. Note, Those that in their service of the church are swayed by private affections and regards forfeit public honours and respect. But, when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right in refusing to make use of John Mark, and could not but blame Barnabas for insisting upon it, though he was one who had deserved well of the church (Act 11:22) before they knew Paul; and therefore they prayed publicly for Paul, and for the success of his ministry, encouraged him to go on in his work, and, though they could do nothing themselves to further him, they transferred the matter to the grace of God, leaving it to that grace both to work upon him and to work with him. Note, Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people. 2. That yet Paul afterwards seems to have had, though not upon second thoughts, yet upon further trial, a better opinion of John Mark than now he had; for he writes to Timothy (2Ti 4:11), Take Mark and bring him with thee, for he is profitable to me for the ministry; and he writes to the Colossians concerning Marcus, sister's son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him (Col 4:10), which teaches us, (1.) That even those whom we justly condemn we should condemn moderately, and with a great deal of temper, because we know not but afterwards we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments that if it should prove so we may not afterwards be ashamed of them. (2.) That even those whom we have justly condemned, if afterwards they prove more faithful, we should cheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to. 3. That Paul, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his work (Act 15:41): He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal president. And observe, Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of confirming those that believe, as well as in converting those that believe not.

Barclay: Act 15:22-35

Once the Church had come to its decision, it acted with both efficiency and courtesy. The terms of the decision were embodied in a letter. But the letter was sent by no common messenger; it was entrusted to Judas and to Silas who went to Antioch with Paul and Barnabas. Had Paul and Barnabas come back alone their enemies might have doubted that they brought back a correct message; Judas and Silas were official emissaries and guarantors of the reality of the decision. The Church was wise in sending a person as well as a letter. One of the earliest Christian writers declared that he had learned more from the living and abiding voice than from any amount of reading. A letter could have sounded coldly official; but the words of Judas and Silas added a friendly warmth that the bare reception of a letter could never have achieved. Any amount of trouble might be avoided many a time if only a personal visit is paid instead of someone being content with sending a letter.

Barclay: Act 15:36-41

Paul was a born adventurer and could never stay long in the one place. He decided to take the road again; but the preparations for the journey ended in a tragic breach. Barnabas wished to take John Mark but Paul would have nothing to do with the man who had played the deserter in Pamphylia. The difference between them was so sharp that they split company never to work with each other again. It is impossible to say whether Barnabas or Paul was right. But this much is certain, Mark was supremely fortunate that he had a friend like Barnabas. In the end, as we know, Mark became the man who redeemed himself. It may well have been the friendship of Barnabas which gave Mark back his self-respect and made him determined to make good. It is a great thing for a man to have someone who believes in him. Barnabas believed in Mark and in the end Mark justified that belief.

The Second Missionary Journey

The narrative of Paul's second missionary journey, which occupied him for about three years, is given in the section of Acts which extends from Act 15:36to Act 18:23. It began from Antioch. Paul first made a tour of the churches of Syria and Cilicia. Then he re-visited the churches in the regions of Derbe, Lystra, Iconium and Pisidian Antioch. There followed a period when he could not see his way clear before him. That time of uncertainty ended with the vision at Troas. From Troas, Paul crossed to Neapolis and thence to Philippi. From Philippi he moved on to Thessalonica and Beroea. From there he went to Athens and then on to Corinth where he spent about eighteen months. From Corinth he travelled to Jerusalem by way of Ephesus and finally back to Antioch, his starting point. The great step forward is that with this journey Paul's activity passed beyond Asia Minor and entered Europe.

Constable: Act 9:32--Rom 1:1

III. THE WITNESS TO THE UTTERMOST PART OF THE EARTH 9:32--28:31

Luke next recorded the church's expansion beyond Palestine to the uttermost parts of the earth (1:8). The Ethiopian eunuch took the gospel to Africa, but he became a Christian in Judea. Now we begin to read of people becoming Christians in places farther from Jerusalem and Judea.

Constable: Act 12:25--16:6

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

Luke recorded that Jesus came to bring deliverance to the Jews and to the whole world (Luke 4:14-30). In his Gospel, Luke told the story of Jesus' personal ministry, primarily to the Jews. In Acts the emphasis is mainly on Jesus' ministry, through His apostles, to the Gentile world. As the mission to the Gentiles unfolds in Acts we can see that Luke took pains to show that the ministry to the Gentiles paralleled the ministry to the Jews. He did this by relating many things that the missionaries to the Gentiles did that were very similar to what the missionaries to the Jews did. This demonstrates that God was indeed behind both missions and that they are really two aspects of His worldwide plan to bring the gospel to all people and to build a worldwide church.

The present section of text (12:25-16:5) does more than just present the geographical expansion of the church into Asia Minor (modern western Turkey). Primarily it shows the legitimacy of dealing with Gentiles as Gentiles rather than through Judaism before and after their conversion. It becomes increasingly clear that the church and Judaism are two separate entities. God was not renewing the remnant in Israel and refreshing it with Gentile's who believed in Jesus. He was creating a new body: the church. This section culminates in the Jerusalem Council (ch. 15) in which the issue of the Gentiles' relationship to the church came to a head. The last verse (16:5) summarizes these events and issues.

Constable: Act 15:1-35

4. The Jerusalem Council 15:1-35

The increasing number of Gentiles who were becoming Christians raised a problem within the church. What was the relationship of the church to Judaism? Some Christians, especially the more conservative Jewish believers, argued that Christianity was a party within Judaism, the party of true believers. They assumed that Gentile Christians, therefore, needed to become Jewish proselytes, which involved being circumcised and obeying the Mosaic Law. Other Christians, the more broad-minded Jewish believers and the Gentile converts, saw no need for these restrictions. They viewed the church not as a party within Judaism but as a distinct group separate from Judaism that incorporated both believing Jews and believing Gentiles. This difference of viewpoint led to the meeting Luke recorded in this section. He described it at length to explain the issues involved and to emphasize their importance.

Constable: Act 15:22-29

The official formulation of the decision 15:22-29

15:22 The Jerusalem leaders chose two witnesses to return to Antioch with Paul and Barnabas to confirm verbally the decision of this council. Judas had a Jewish name so he may have been a Hebraic Jew whereas Silas had a Greek name and probably was a Hellenistic Jew. These men represented both segments of the Jerusalem church.

Judas had the same surname as Joseph Barsabbas, the candidate with Matthias for the vacant apostleship (1:23). Consequently some interpreters have assumed that Judas and Joseph were brothers.⁶²⁹ We also know Silas by his Roman name, Silvanus, in Scripture (2 Cor. 1:19). He was a Hellenistic Jew who had been a leader in the Jerusalem church (vv. 22, 27). He was a prophet (v. 32), a vocal minister in Antioch (v. 32), a Roman citizen (16:37), and an effective amanuensis (1 Thess. 1:1; 2 Thess. 1:1; 1 Pet. 5:12). Silas became Paul's primary companion on his second missionary journey (v. 40).

"When one considers the situation of the Jerusalem church in A.D. 49, the decision reached by the Jerusalem Christians must be considered one of the boldest and most magnanimous in the annals of church history. While still attempting to minister exclusively to the nation, the council refused to impede the progress of that other branch of the Christian mission whose every success meant further difficulty for them from within their own nation."⁶³⁰

15:23 The destination of this letter throws light on extensive missionary activity that had taken place, which Luke did not record. We know of the mission to Antioch, but Luke mentioned nothing about the evangelization of Syria. We know that Paul had done missionary work in Cilicia, but Luke did not tell his readers anything about it. Here we learn that there were churches in these regions already, as we may have assumed but now know for sure (cf. v. 41). Antioch was the capital city of Syria and Cilicia, which Rome administered as a single province until 72 A.D.⁶³¹

15:24-29 The men who had come to Antioch from Jerusalem advocating circumcision (v. 1) had no authorization to do so from the Jerusalem church (v. 24). They spoke on their own. The church in Jerusalem had reached a unified opinion on the issue at hand (v. 25). The apostles presented Barnabas and Paul as men the saints in Jerusalem held in the highest regard (vv. 25-26). The church leaders had sensed the Holy Spirit's control in the decision they had reached (v. 28).⁶³²

"It should be noted that the letter traced the unanimity of the decision to the action of the Holy Spirit (15:28), even though the Spirit was not mentioned previously as intervening in the proceedings. This is the way in which the Spirit usually works in the church. There need not be miraculous displays to indicate his direction. Spirit-filled people can detect his presence through the harmony which prevails when men are responsive to his will."⁶³³

Constable: Act 15:30-35

The delivery of the decision to Antioch 15:30-35

The decision reached at the Jerusalem Council was very important. Even though false teachers continued to propagate the view that Gentiles had to undergo the rites of proselytes to Judaism before they could enter the church, this view was now officially unacceptable. The apostles had strengthened the case for salvation by faith alone greatly.

Constable: Act 15:36--16:6

5. The strengthening of the Gentile churches 15:36-16:5

Luke reported Paul and Barnabas' efforts to strengthen the churches they had planted in Cyprus and Asia Minor to emphasize the importance of this phase of church extension. He also did so to set the scene for the next major advance of the church. Paul went next into the provinces around the Aegean Sea some of which were on the European continent.

Constable: Act 15:36-41

The beginning of Paul's second missionary journey 15:36-41

15:36-39 Some commentators have overestimated the "sharp disagreement" between Paul and Barnabas over John Mark, in my opinion.⁶³⁴ The text says they disagreed vigorously over this issue, but there is no statement or implication that they ended up disliking each other, as some of the commentators have inferred. It seems that they were both led by the Holy Spirit to arrive at their respective conclusions regarding the wisdom of taking John Mark with them. Their separation, I infer, was friendly. Paul later wrote with respectful admiration of Barnabas (1 Cor. 9:6) and John Mark (Col. 4:10; Phile. 24; 2 Tim. 4:11). Their decision to go separate ways certainly resulted in greater gospel extension since more people became involved as fellow missionaries, and they covered more area in less time. Some Christians erroneously feel that any disagreement between believers is sinful, but there is no indication in the text that this difference of opinion was sinful.

Barnabas' desire to offer John Mark another opportunity was certainly commendable and godly even though Paul viewed it as unwise. Many of us would have dropped out of ministry had it not been for a gracious Barnabas who was willing to give us another chance after we failed.

15:40-41 Paul and Silas departed from Antioch with the church's blessing. This time they travelled by land north through Syria and Cilicia where Paul had been born and had previously labored. They strengthened the young churches in those Roman provinces.⁶³⁵

College: Act 15:1-41

ACTS 15

B. THE COUNCIL AT JERUSALEM (15:1-35)

1. The Visit of Judaizers to Antioch (15:1-2)

¹ Some men came down from Judea to Antioch and were teaching the brothers: " Unless you are circumcised, according to the custom taught by Moses, you cannot be saved." ² This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question.

Luke now reports on the event which paves the way for the rest of the Book of Acts. The conference at Jerusalem makes it possible for the mission efforts of Paul. These efforts dominate the rest of Luke's report on the spread of the gospel. He has related how the interest in converting Gentiles began with the conversion of Cornelius (10:1-11:18) and the outreach of Antioch (11:19-24). Then came the first missionary journey with its concentration on Gentiles (13:1-14:28). Appropriately enough, Luke now turns to some of the dissension caused by the entrance of Gentiles into the church and how it was handled.

Thus Acts 15 is central, not only because of its position in the book, but because of its role in the story of the early church. What should be done about Gentile converts and their relationship to the Law of Moses? Should they be circumcised? Should they enter the church in the same way that Jewish proselytes entered the synagogue? Once accepted as believers, should they be taught to keep the regulations in the Law? Finally, should Jewish Christians eat with Gentile Christians?

Though these questions seem alien to modern theological concerns, they were burning questions in the first century. The Gentile mission had shown no inclination to force converts to be circumcised or to keep the regulations of the Law. Now questions were being raised about this policy.

Acts 15 has become the most controversial chapter in the book. New Testament scholars have spent reams of paper comparing Acts 15 with what Paul writes in Galatians 2:1-10. The traditional view is that the two passages discuss the same conference in Jerusalem. But differences between the passages have forced many to doubt that they are the same conference (details of which will be noticed later). In some cases scholars have used the differences to indict Luke's accuracy. But the similarities between the passages seem to outweigh the differences, and it is not necessary to conclude that Luke has reported the incident inaccurately.

The trouble began when " some men" arrived in Antioch from Judea. Luke's language here carefully keeps us from assuming that the view of these teachers represented the Jerusalem apostles in any official way. Their position took issue with the policy of evangelism in Antioch. Gentiles must be taught to be " circumcised according to the custom taught by Moses." For them the conversion of Cornelius was not the final word as it had been for Peter and the apostles (see 10:47; 11:17-18). They insisted that the issue was more than a matter of table fellowship; unless Gentiles were circumcised they " cannot be saved."

Not only was this perspective a rejection of the conversion of Cornelius, it was also a direct attack on the mission efforts of the church in Antioch through Paul and Barnabas in Acts 13-14. Perhaps these teachers hoped to convince the church, Paul, and Barnabas to alter their approach in future evangelistic efforts. These teachers may be the ones Paul refers to when he speaks of " false brothers" who " infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves" (Gal 2:4).

Paul and Barnabas came into " sharp dispute and debate with them." Paul's position was that this teaching amounted to an enslavement of believers who had been set free in Christ (see Gal 5:1). He refused to " give in to them for a moment" (Gal 2:5). The gospel was meant for the Gentiles, as well as the Jews. Imposing the Jewish Law would mean excluding Gentiles from salvation.

Thus Paul and Barnabas " were appointed" by the church at Antioch to go with " some other believers" to Jerusalem, a delegation which may have included Titus (Gal 2:3). The issue of circumcision would not be settled until the whole church, including the apostles in Jerusalem, met to consider the matter.

2. The Journey of Paul and Barnabas to Jerusalem (15:3-5)

³ The church sent them on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the brothers very glad. ⁴ When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them. ⁵ Then some of the believers who belonged to the party of the Pharisees stood up and said, " The Gentiles must be circumcised and required to obey the law of Moses."

On this journey of some 250 miles to Jerusalem it was natural for Paul and Barnabas to visit churches in " Phoenicia and Samaria." This is the first time the presence of Christians in Phoenicia is revealed, and reminds us of how much evangelism occurred which is not recorded in Acts.

Paul and Barnabas described for them " how the Gentiles had been converted," a reference no doubt to their mission tour (Acts 13-14), and this news " made all the brothers very glad." These believers were the result of mission efforts by the Hellenists who fled Jerusalem after the martyrdom of Stephen (11:19). Their sympathy to the Gentile mission emphasizes that those who came to Antioch (15:1) did not represent everyone in the vicinity.

When Paul and Barnabas arrived in Jerusalem they were greeted warmly by " the church and the apostles and elders." The conference in Jerusalem would include a wide representation of the church. As Paul and Barnabas had done in Antioch (14:27), in Phoenicia and Samaria, they also did in Jerusalem. God had worked " through them" to open the door of salvation to the Gentiles.

Yet this report was not met with universal happiness. Those who " belonged to the party of the Pharisees" were not pleased. Because of their connections with Pharisaic doctrine, they insisted on the role of circumcision, even among Gentiles. These Jewish Christians argued that Gentiles must add something more to their conversion to Christ. They must also become Jews in terms of obedience to the Law, beginning with circumcision.

Some commentators see 15:4 as the first of two meetings on the question. This position has the advantage of harmonizing with Paul's statement in Galatians 2:2 that he met " privately" with the apostles. In this view the private meeting is reflected in 15:4 and the public meeting in 15:6-29.

Paul disagreed with the Pharisaic element not because he promoted permissive morals among the Gentiles, but because the law could never inspire holiness among the Gentiles anyway. Indeed, he argues in Romans 6:1-14 that believers have every motivation to eject sin out of their lives. But he also argues in Romans 7:1-25 that the law could not eradicate sin in the lives of believers. As far as Paul was concerned, when the Gentiles were baptized " into Christ" they could fulfill " the righteous requirements of the Law" (Rom 8:4) without being circumcised or living by the regulations of the law.

3. The Convening of the Council (15:6)

⁶ The apostles and elders met to consider this question.

As leaders of the church, " the apostles and elders" served as moderators of the conference. Though the apostles were the recognized authorities in matters of doctrine in the church, their practice was to include other recognized leaders in important decisions of the church.

The convening of this council marks the final achievement in Acts of the apostles in Jerusalem as a group. From this point on, the focus will shift away from Jerusalem to the missionary journeys in the far stretches of the Roman world. The apostle who will get Luke's attention from now on will be Paul.

It must be remembered that Luke's summary of the discussion is quite abbreviated. The number and the content of the speeches are not given in their entirety, but only a rough outline of remarks is given.

4. The Address of Peter (15:7-11)

⁷ After much discussion, Peter got up and addressed them: " Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. ⁸ God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. ⁹ He made no distinction between us and them, for he purified their hearts by faith. ¹⁰ Now then, why do you try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear? ¹¹ No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are."

A lively discussion by all the participants kept the crowd buzzing at the beginning of the conference. " After much discussion" the leaders brought the meeting to order.

Peter was first to speak in presenting the case for rejecting the effort to impose circumcision on the Gentile converts. To some modern scholars this portrait of Peter has seemed unlikely. But his experience with Cornelius had left an impression on him.

This experience was what Peter called attention to when he said " you know that some time ago." The time lapse might have been as much as ten years. Peter's understanding of the event was that " God made a choice among us" in that the Holy Spirit directed Peter to the house of Cornelius. After reading Acts 10 this interpretation of the event is obvious. God decided that from the lips of Peter the Gentiles were to hear the gospel.

God " who knows the heart," and therefore the spiritual condition, accepted the Gentiles. The language Peter used at this point corresponds closely to the language used in Acts 10-11. Phrases like " giving the Holy Spirit," " just as he did to us," and " purified their hearts" came directly from Peter's encounter with Cornelius (see 10:15,47; 11:8,9,17). God determined to make " no distinction between us (Jewish believers) and them (the Gentile believers)," said Peter, a conclusion which he drew immediately from his visit to Cornelius (see 10:34-35). No other verdict was possible for him than to say that the Gentiles had been purified " by faith."

If this was so, Peter argued there was no reason to add to their obligations. In fact, said Peter, to do so would be " to test God," since it would mean calling into question matters already settled by the Lord's hand.

Peter's argument was that the council should not seek to put on the " necks of the disciples a yoke that neither we nor our fathers have been able to bear." Peter's point is not that the fathers considered the law to be burdensome. Indeed the words of the Psalmist rang in the ears of first-century Jews: " Oh, how I love your law! I meditate on it all day long. Your commands make me wiser than my enemies, for they are ever with me" (Ps 11119:97-98). Peter's rejection of the law had to do with its necessity for salvation, especially among the Gentiles. " Neither we nor our fathers," he says, were able to count on our obedience to the law as a means for salvation.

The " yoke" did not refer to an intolerable burden. The " yoke of the law" was a common rabbinic phrase to speak of becoming a child of the covenant. Thus the expression " taking up the yoke of the kingdom of heaven" had a very positive connotation because a believer who had the yoke of the law was closely bound to the will of the Lord.

Rather than the law, said Peter, it is " through the grace of our Lord Jesus that we are saved." Nothing could sound more like Paul (see 13:38ff; Eph 2:8-10). Peter's point was that if salvation comes through the grace of Jesus, why should the council impose on the Gentile converts the regulations of the law?

5. The Address of Paul and Barnabas (15:12)

¹² The whole assembly became silent as they listened to Barnabas and Paul telling about the miraculous signs and wonders God had done among the Gentiles through them.

Peter's address brought silence to the crowd. Next on the agenda were reports by Paul and Barnabas of the powerful work of God in their missionary tour. At this point the reader may remember such detailed incidents as the healing of the crippled man in Lystra. Luke has provided enough information about the journey that when Paul and Barnabas reflected on the " miraculous signs and wonders" there can be little doubt what the missionaries described. Their testimony also made the point that God demonstrated his acceptance of Gentiles without benefit of circumcision.

6. The Summation by James (15:13-21)

¹³ When they finished, James spoke up: " Brothers, listen to me. ¹⁴ Simon ^a has described to us how God at first showed his concern by taking from the Gentiles a people for himself. ¹⁵ The words of the prophets are in agreement with this, as it is written: ¹⁶ 'After this I will return and rebuild David's fallen tent. Its ruins I will rebuild, and I will restore it, ¹⁷ that the remnant of men may seek the Lord, and all the Gentiles who bear my name, says the Lord, who does these things' ^{b 18} that have been known for ages. ^{c 19}" It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. ²⁰ Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. ²¹ For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath."

^a 14 Greek Simeon , a variant of Simon ; that is, Peter ^b 17 Amos 9:11,12 ^c 17,18 Some manuscripts things'- ¹⁸ known to the Lord for ages is his work

The final address was delivered by James, the brother of the Lord. Not one of the original apostles, James nevertheless had gained a prominent place as a church leader as is indicated in 12:17. He is also mentioned by Paul in his description of the Jerusalem conference (Gal 2:9).

In addressing the assembly, James refers to Peter as Simon, his original Jewish name, which would suit those of the Pharisaic group quite well. The contention of James was that God wanted to take " from the Gentiles a people (laov", laos )," a word used throughout the Old Testament to describe God's chosen people. In other words, James was saying that God decided to find a " chosen people" from among the Gentiles. His point seems to be that both Jewish and Gentile believers were now counted as God's people. James is referring to what God had done in the case of Cornelius.

To support this conclusion, James cited Amos 9:11-12. His quotation comes from the Septuagint, a fact which causes many scholars to doubt James could have said it. How could a Jewish Christian make his argument to Pharisaic elements in Jerusalem by quoting the Greek Old Testament rather than the Hebrew Old Testament?

But the point of the argument by James is found in both versions of the Old Testament. His major emphasis was that " David's fallen tent" would be rebuilt, a reference to the restoration of the kingdom over which David ruled to its former glory. He also focused on the phrase " the Gentiles who bear my name," a concept which could also have been drawn from the Hebrew text.

Whether James quoted the Septuagint version in the meeting to benefit Greek visitors, or Luke drew the Scripture James quoted from the Septuagint, therefore makes little difference. Either way, these verses reflect accurately the line of argument used by James.

Declaring his conclusion, James argues that there is no reason to " make it difficult" for Gentile converts by imposing the law of Moses, and circumcision in particular. But if Gentiles need not be circumcised, still remaining was the question of how Jewish Christians could share meals with Gentile converts without becoming defiled. James thus proposed a solution to this problem.

The solution listed four things which were important to Jews. Each of these items were commonly associated with the idolatrous Gentile world, and were thus considered to have universal application to Gentile converts. The items also were associated with pagan worship in a Gentile context.

First, Gentile converts were to " abstain from food polluted by idols," a clear reference to pagan sacrifices and the meals often eaten at the pagan temple. " Sexual immorality" (porneiva, porneia ) may refer to the sexual activities which defile a person as listed in Leviticus 18:6-18, or more likely the sexual immorality often associated with pagan religious festivals. The third item was abstaining from " meat of strangled animals," a reference to animals killed so that the blood remained in the meat. Because the Old Testament required that animal sacrifices were drained of their blood (Lev 17:10-14), Jews did not eat such meat because of the threat of being defiled. The last item belongs in the same category (Gen 9:4; Lev 3:17), though in some pagan practices blood was drunk apart from the meat.

These proposals by James may be traced to the Old Testament. As a matter of fact they were originally applied to aliens dwelling among the congregation of Israel, an application very appropriate in reference to Gentile converts.

To conclude, James stated that Moses " has been preached (khruvssonta", kçryssontas) in every city" and " is read (ajnaginwskovmeno", anaginôskomenos) in the synagogues on every Sabbath." His point was that all other points of the law were readily accessible to Gentile converts, including the moral principles of the law, which no one doubted were essential to the Christian faith.

7. The Apostolic Letter to Gentile Christians (15:22-29)

²² Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, two men who were leaders among the brothers. ²³ With them they sent the following letter: The apostles and elders, your brothers, To the Gentile believers in Antioch, Syria and Cilicia: Greetings. ²⁴ We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said. ²⁵ So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul- ²⁶ men who have risked their lives for the name of our Lord Jesus Christ. ²⁷ Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing. ²⁸ It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: ²⁹ You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell.

After approving the content of the proposals by James the decision was made to state in a letter to the churches the conclusions of the council. " Some of their own men" were chosen, including Judas (called Barsabbas, or " son of the Sabbath" ) and Silas who later became the companion of Paul in his mission work (15:40; 2 Cor 1:19; 1 Thess 1:1; 2 Thess 1:1). These men, with Paul and Barnabas, were sent " to Antioch," out of respect for the ministry of this church and the fact that the question had become urgent first in this church.

The letter was addressed to " the Gentile believers in Antioch, Syria and Cilicia," areas over which Antioch was the leading city. The style of the letter is very formal, especially in its opening " greetings" (caivrein, chairein ) and its " farewell" (e[rrwsqe, errôsthe). Another indication of formality is its long sentence structure running from 15:24-26.

Believers in Antioch were told in the letter that the teachers who came from Judea arrived without " authorization" from the apostles. The letter even apologized that these teachers " disturbed" the disciples, " troubling" (ajnaskeuavzw, anaskeuazô) them by what they said. The idea is that they were " plundering," or " tearing down" the disciples as an advancing army does.

Paul and Barnabas were described as " men who have risked (paradivdomai, paradidomai ) their lives" in service for Christ, a phrase which reflects on the dangers they experienced on their mission tour. Judas and Silas were present to " confirm by word of mouth" that the proceedings had occurred in such a manner that these conclusions came about. The role of " the Holy Spirit" was mentioned, demonstrating again the sense that all of the efforts to take the gospel to the Gentiles were directed by the hand of God's Spirit (see 10:44-47; 11:12,15-17; 13:1-4; 15:8).

Finally the letter summarized the same four requirements as mentioned in v. 20, with a slight change in order. The phrase " food sacrificed to idols" (eijdwloquvtwn, eidôlothytôn) replaced " food polluted by idols" in v. 20. One more time in Acts this list of demands will be mentioned (21:25) and the churches addressed in Revelation apparently knew of them, as well (Rev 2:14,20).

Frequently the question has been raised as to why Paul never mentions these decrees in his letters. Some critics have charged that he does not mention them because he did not know about them, thus impugning the credibility of Luke's account in Acts 15. But this ignores the places in Paul's letters where he speaks to the issues given in the " apostolic decrees." In 1 Corinthians 5-10, for example, he first deals with the issue of immorality (5-7) and then with the issue of eating meat offered to idols (8-10). Also Romans 14-15 reflects on some of these principles.

8. The Reception of the Apostolic

Letter by the Church in Antioch (15:30-35)

³⁰ The men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. ³¹ The people read it and were glad for its encouraging message. ³² Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers. ³³ After spending some time there, they were sent off by the brothers with the blessing of peace to return to those who had sent them. ^{a 35} But Paul and Barnabas remained in Antioch, where they and many others taught and preached the word of the Lord.

^a 33 Some manuscripts them, ³⁴ but Silas decided to remain there

The decrees from the council in Jerusalem were received with genuine happiness because of their " encouraging message." For the disciples at Antioch the decision of the council was a victory, confirming their policy toward Gentile converts who were not forced to be circumcised. The four requirements were viewed as a measure to ease the fellowship of Jewish and Gentile believers.

The prophetic ministry of Judas and Silas also contributed to the encouragement of the believers in Antioch. New Testament prophets often used their gifts to challenge the church in matters of meeting the present needs of the congregation. After their ministry was completed " they were sent off by the brothers with the blessing of peace." The pronoun " they" refers to Silas and Barsabbas and their return to Jerusalem. The " blessing of peace" was the Jewish farewell " shalom," which can be translated " peace."

A textual problem exists with 15:34. One of the readings from the Western text includes the statement that Silas remained in Antioch. The verse lacks solid manuscript support, and may have been penned by a scribe who was trying to establish harmony with v. 40 where Silas is in Antioch when Paul chooses him for the journey. In so doing the scribe set up a conflict with v. 33, which says " they were sent off."

C. THE SECOND MISSIONARY JOURNEY (15:36-18:22)

1. The Proposal and the Debate about John Mark (15:36-39)

³⁶ Some time later Paul said to Barnabas, " Let us go back and visit the brothers in all the towns where we preached the word of the Lord and see how they are doing." ³⁷ Barnabas wanted to take John, also called Mark, with them, ³⁸ but Paul did not think it wise to take him, because he had deserted them in Pamphylia and had not continued with them in the work. ³⁹ They had such a sharp disagreement that they parted company. Barnabas took Mark and sailed for Cyprus,

After spending some time in Antioch, Paul approached Barnabas regarding a return to the churches they had established. Paul's policy was not to abandon the churches he founded (see 1 Thess 2:17-20; 2 Cor 13:1). He looked forward to strengthening these congregations.

A major disagreement developed, however, when Barnabas wanted to take John Mark along. He was the mission helper who had abandoned the effort during the first journey (see 13:13). Barnabas was the cousin of John Mark and wanted to give him another chance, probably because he saw some potential in him. But Paul remembered too clearly how Mark had abandoned the work at a crucial moment. The difference of opinion became " a sharp disagreement." There was no reconciliation on the issue. Possibly the matter of the withdrawal by Barnabas from eating with Gentiles also entered into this conflict (Gal 2:11-13).

So " they parted company," but the result to the kingdom was two mission teams instead of one. Barnabas and Mark visited the churches on the island of Cyprus.

2. The Journey through Syria and Cilicia (15:40-41)

⁴⁰ but Paul chose Silas and left, commended by the brothers to the grace of the Lord. ⁴¹ He went through Syria and Cilicia, strengthening the churches.

While Barnabas and Mark were visiting Cyprus, Paul chose Silas to accompany him " through Syria and Cilicia." By now Paul had gained enough confidence in Silas to see in him a potential mission partner. They departed from Antioch, being " commended by the brothers to the grace of the Lord." This phrase does not imply that Barnabas and Mark were considered renegades by the church at Antioch, but simply serves Luke's purpose of keeping the focus on Paul throughout the remainder of Acts. Paul and Silas (called Silvanus in Paul's letters) would be traveling through the same cities as had been visited in the first journey.

-College Press New Testament Commentary: with the NIV

McGarvey: Act 15:22-29

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."

McGarvey: Act 15:30-31

30, 31. The object of sending Judas and Silas with Paul and Barnabas was doubtless that they, having been entirely unconnected with the conversion of Gentiles, and above suspicion of undue partiality toward them, might use their personal influence with the Jewish brethren to induce them to accept the teaching of the epistle. Their journey, and the effect of the epistle, are thus stated: (30) " So, then, being sent away, they went to Antioch, and having assembled the multitude, they gave them the epistle. (31) When they read it, they rejoiced for the consolation. " The brethren residing in Antioch had not become partisans in the controversy, but had been distressed by the conflict between Paul and Barnabas and the Pharisees from Jerusalem, and desired only a satisfactory settlement of the question. The epistle, therefore, afforded them "consolation," and they cheerfully yielded to its requirements.

The triumph of Paul and Barnabas over their pharisaic opponents was most signal and complete. And it appeared all the more signal to the brethren in Antioch, from a fact not recorded by Luke. We learn from Paul's own account of the visit to Jerusalem, that Titus, who was a Gentile, went with him, and that strenuous efforts were there made to have him circumcised; but Paul returned to Antioch, with Titus still uncircumcised, and with his whole course indorsed by the apostles, the elders, and the whole Church. This ought to have settled the controversy forever.

Before dismissing the subject of this appeal to the apostles and elders in Jerusalem, we must notice briefly the use that is made of it by the advocates of representative assemblies in the Church, for judicial and legislative purposes. Romanists, and the advocates of episcopacy generally, find in the assembly in Jerusalem the first " general council, " and have styled it "The Council of Jerusalem." The Presbyterians find in it the first synod; and others still appeal to it in general terms, as authority for assemblies of brethren to decide questions of doctrine and discipline. In order that it may properly be used as a precedent for any of these assemblies, it must be made to appear analogous to them in its essential features. But its essential features are: First, That it was occasioned by an appeal from one congregation to certain parties in one other congregation, in reference to a disputed question which the first felt unable to decide. Second, That the parties to whom the appeal was made were inspired men, who could say of their decision, when made, "It seemed good to the Holy Spirit and us ;" i. e., to the Holy Spirit as the divine arbiter, and to us as obedient subjects of his authority. It was the inspiration, and, consequently, the infallibility of the party appealed to, that suggested and that justified the appeal. In both these peculiarities all the councils and synods of Catholic and Protestant history are essentially deficient, for, instead of being called together at the request of some congregations, to decide some question presented, they consist of representatives from a number of congregations, or districts of country, assembled for the purpose of discussing and deciding whatever questions may come up among them; and instead of being infallible, their decisions are nothing but the fallible opinions of uninspired men, in reference to which it would be the height of profanity to say, "It seemed good to the Holy Spirit and us." Not till we have an assembly under the guidance of inspired men can we allow them to authoritatively decide religious questions after the precedent of this assembly in Jerusalem. All the duties, responsibilities, and privileges of disciples have already been authoritatively propounded by inspired men; and for men now to meet together for the authoritative decision of such questions, is to assume a prerogative that belongs exclusively to inspired apostles and prophets, and, at the same time, is to assume that there are deficiencies in their infallible teachings to be supplied by uninspired men.

In arguing thus upon the merits of all judicial and legislative assemblies among the Churches, we must not be understood as condemning the co-operation of different congregations, or of individuals from them, in performing duties which are imposed by divine authority. The essential difference between assemblies for these two purposes is, that in the latter we are simply uniting our energies to perform duties appointed by the word of God; while, in the former, we undertake to decide what truth and duty are -a work which none but inspired men can perform.

McGarvey: Act 15:32-34

32-34. We have said above, that the purpose for which Judas and Silas were sent to Antioch was to enforce, by their personal influence, the authority of the epistle. We find this statement confirmed by the further account of their labors. (32) " And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them. (33) And when the had remained some time, they were dismissed in peace from the brethren to the apostles. (34) But it pleased Silas to remain there. "

The manner in which Luke connects the fact that these brethren were prophets, with the statement that they exhorted the brethren and confirmed them, shows that the chief work of the New Testament prophets was not to foretell the future, but to exhort and confirm the brethren. He says, "being also themselves prophets, they exhorted the brethren and confirmed them;" which form of expression makes the fact of being prophets account for their exhortations. They differed from the Old Testament prophets only in that the latter gave their chief attention to foretelling future events. Still, even the predictions of the old prophets were made to answer the purpose of exhortations to their cotemporaries; so that the difference between the two is very slight.

McGarvey: Act 15:35

35. The city of Antioch still continued to be a profitable field for apostolic labor, and the scene of interesting events. (35) " Paul and Barnabas also continued in Antioch, with many others, teaching and preaching the word of the Lord. " It is during this period that the most judicious commentators locate the visit of Peter to Antioch, and the rebuke administered to him by Paul, as recorded in the second chapter of Galatians; "When Peter came to Antioch, I withstood him to the face, because he was to be blamed. For before the coming of certain persons from James, he did eat with the Gentiles; but when they came, he withdrew and separated himself, fearing them of the circumcision. And the other Jews dissembled likewise with him, so that even Barnabas was carried away with their dissimulation."

It has been erroneously supposed that Peter, in this affair, acted in direct conflict with the epistle which he had just united in addressing to the Gentile brethren. The harshness of this supposition has led some writers to hastily conclude that his improper conduct must have occurred at a period antecedent to the issuing of that epistle. It is also urged in favor of an earlier date of the incident, that, if it had occurred subsequent to the publication of that epistle, Paul would naturally have appealed to it in the controversy with Peter, which he seems not to have done. Both of these suppositions spring from a mistake as to the exact fault of which Peter was guilty. He did not insist that the Gentiles should be circumcised, or that they should keep the law; which were the points discussed in the apostolic epistle. But, still admitting the right of the uncircumcised to membership and its privileges, his fault was in refusing to eat with them in their private circles, although he had himself been the first to do so in the family of Cornelius, and had done so, for a time, even since he came to Antioch. In opposing such conduct, it would not have answered Paul's purpose to appeal to the epistle from Jerusalem; for it merely asserted the freedom of the Gentiles from the yoke of the law, without prescribing the intercourse that should exist between the circumcised and uncircumcised brethren. The course of argument which he did pursue was the only one available. He convicted Peter of inconsistency, saying, "If you, being a Jew, live like a Gentile, and not like a Jew, why do you require the Gentiles to live like Jews?" He had lived like a Gentile while eating with them; but now, by withdrawing from them, he was virtually saying to them, You must live like the Jews. This was inconsistent, and made it appear that either he was now a transgressor, while building up the Jewish prejudices, or had formerly been, while seeking to break them down. "For if I build again the things which I destroyed, I make myself a transgressor."

But the proof of inconsistency in an opponent never settles a question of truth or duty. After you have proved your opponent inconsistent, you have still to prove that his present course differs from what truth requires, as well as from his former course. Moral inconsistency convicts a man as a transgressor, but whether a transgressor now, or formerly, is still an open question. Paul, therefore, proceeded to prove Peter's present conduct improper, by stating as an undisputed fact, "I, through the law, am dead to the law, that I might live to God;" that is, by the limitation which the law prescribes to itself, it has ceased to bind me, and I have ceased to live under it. This fact was decisive, because all the distinction assumed to exist between the circumcised and uncircumcised was based upon the supposition that the former, at least, were still under the law.

This is the last passage in Acts connected with the Apostle Peter. Before leaving it, we must notice one fact in connection with this unhappy incident in his life which far outweighs the dissimulation rebuked by Paul. It is the manner in which he received this rebuke. There is not the least evidence of any resentment on his part, either for the rebuke itself, or for the subsequent publication of it to the Churches in Galatia. Most men become offended when thus rebuked by their equals, and would regard it as an unpardonable offense to give unnecessary publicity to a fault of this kind. But Paul knew so well the goodness of Peter's heart, that he did not hesitate to speak of it to the world and to future generations. That he did not overestimate the meekness of Peter, is evident from the fact that the latter subsequently spoke most affectionately of Paul, with direct allusion to his epistles, and with a publicity equal to that which his own sin had received. This excellence of Peter's character was known to other brethren besides Paul, as is evident from the freedom with which all the four evangelists speak of his denial of the Lord. They might have omitted this incident from their narratives, if they had been influenced by that pride and sensitiveness which prompt men to hide the faults of their leaders, or if they had thought that the publication of it would give serious offense to Peter. But they knew Peter, and, we must presume, they knew that he was willing for any fault of his, however discreditable, to be published to the world, if it would do any good. This is the spirit of self-sacrifice with which every servant of God should offer himself to the cause of Christ.

McGarvey: Act 15:36-41

36-41. We have lingered long upon the interval spent by Paul and Barnabas in Antioch. We are now to follow the former upon his second missionary tour. (36) " But after some days, Paul said to Barnabas, Let us return and visit our brethren in every city in which we have preached the word of the Lord, and see how they do. (37) And Barnabas determined to take with them John surnamed Mark. (38) But Paul thought proper not to take with them him who had departed from them in Pamphylia, and did not go with them to the work. (39) Then there was a contention, so that they separated one from the other: and Barnabas took Mark and sailed into Cyprus. (40) But Paul chose Silas, and departed, having been commended to the favor of God by the brethren; (41) and went through Syria and Cilicia, confirming the Churches. " This journey, it should be observed, was undertaken for the prime purpose of revisiting the Churches where these brethren had previously labored, and not, primarily, to preach to the heathen. This shows that the solicitude with which the apostles watched for the welfare of the congregations was not less ardent than their zeal in spreading a knowledge of the gospel.

The desire of Barnabas to take John with them was, doubtless, prompted, in part, by partiality, arising from the relationship which existed between them. John, of course, desired to go, and Barnabas wished to give him an opportunity to atone for his former dereliction. Paul's reason for refusing to let him go was based upon a want of confidence in one who would, either through fear or love of ease, desert him in a trying hour. Each considered the reason for his own preference a good one; and as neither was willing to yield for the sake of remaining with the other, they ought to have parted in perfect peace. But some unpleasant feeling was aroused by the controversy, which Luke expresses by the term paroxusmos, of which contention is rather a tame rendering, though paroxysm which we have derived from it, would express too high a degree of passion. This incident shows that the best of men may differ about matters of expediency, and that, in contending for their respective conclusions, they may be aroused to improper feelings. But the good man, under such circumstances, will always be distinguished by the readiness with which such feelings will be repressed, and by the absence of all subsequent malice. We know that Paul afterward felt very differently toward John; for, during his first imprisonment at Rome, he mentions him to Philemon as a fellow-laborer there present; and to the Colossians as one who had been a comfort to him; and, during his second imprisonment, he writes to Timothy: "Take Mark and bring him with you; for he is profitable to me for the ministry." The slight heat engendered between Barnabas and Paul also subsided in a short time; for Paul afterward speaks of him in most friendly terms, in the First Epistle to the Corinthians.

By returning with Mark to his native land, Barnabas revisited a portion of the brethren to whom he and Paul had preached, while Paul visited another portion of them by a different route. Thus, notwithstanding their disagreement and separation, they did not allow the good cause to suffer, but accomplished separately the whole of the proposed work. The separation of Barnabas and Paul is our separation from Barnabas. His name is not mentioned again by Luke. But as we bid him farewell, the sails are spread which are to bear him over the sea, that he may make the islands glad with a knowledge of salvation. The further incidents of his life will yet be known to all who shall sit down with him in the everlasting kingdom.

We turn with Luke to follow the history of him who was in labors more abundant and in prisons more frequent than all the apostles, and to form a better acquaintance with his new companion. The statement that Paul and Silas were "commended to the favor of God by the brethren," does not imply, as many writers have supposed, that they refused thus to commend Barnabas and Mark, or that the brethren sided with Paul against Barnabas in their contention. It is sufficiently accounted for by the fact that the attention of the writer is fixed upon the detail of Paul's history rather than that of Barnabas. No doubt the prayers of the brethren followed them both to their distant and dangerous fields of labor.

By a northern route through Syria, and then a westerly course through Cilicia, Paul approached the extremity of his recent tour in the interior of Asia Minor. He was not altogether a stranger along the journey, for he had spent some time in Syria and Cilicia before his first visit to Antioch; and it is most probable that he now revisited, in these districts, Churches which he had planted by his own labors.

Introduction / Outline

Robertson: Acts (Book Introduction)

THE ACTS OF THE APOSTLES

By Way of Introduction

But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal " Acts," but they are without historical worth. Hence the importance of this book.

Luke the Author

It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes ( The Acts of the Apostles , English Translation by Rev. J. R. Wilkinson, 1909; The Date of the Acts and the Synoptic Gospels , English Translation by Rev. J. R. Wilkinson, 1911). Ramsay’s view may be found in Chapter I of St. Paul the Traveller and the Roman Citizen , Chapter XII of Pauline and Other Studies . A good summary of the matter appears in Part V of The Synoptic Gospels and the Book of Acts by Dr. D. A. Hayes, in Robertson’s Luke the Historian in the Light of Research , and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of The Acts of the Apostles , Vol. II of The Beginnings of Christianity , edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: The Case for the Tradition by C. W. Emmet, The Case against the Tradition by H. Windisch. The Internal Evidence of Acts is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys The Tradition (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, The Making of Luke--Acts (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a Tendenz writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

The Author of the Gospel Also

The author of the Acts expressly states that he wrote " the first treatise ( ton prōton logon ) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Act_1:1.). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.

The Unity of the Acts

There are some scholars who are willing to admit the Lukan authorship of the " we" sections when the author uses " we" and " us" as in chapter 16:10-40; 20:6-28:31. It has been argued that Luke wrote a travel-document or diary for these sections, but that this material was used by the editor or redactor of the whole book. But, unfortunately for that view, the very same style appears in the Acts as a whole and in the Gospel also as Harnack has proven. The man who said " we" and " us" in the " we" sections wrote " I" in Act_1:1 and refers to the Gospel as his work. The effort to disprove the unity of the Acts has failed. It stands as the work of the same author as a whole and the same author who wrote the Gospel.

Sources of the Acts

Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luk_1:1-4). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the " we" sections. Then he had the benefit of Paul’s own notes or suggestions for all that portion where Paul figures from chapter 8 to chapter 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul’s sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his Composition and Date of Acts (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after Luk_1:1-4. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Gal_1:18) besides other points of contact with him in Jerusalem and Antioch (Acts 15 and Galatians 2). There was also Barnabas who was early Paul’s friend (Act_9:27) and who knew the beginnings as few did (Act_4:36.). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Act_21:8.). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the " we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

The Date

There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy post eventum . The other reason is the alleged use of the Antiquities of Josephus by Luke. Josephus finished this work a.d. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Act_5:36. and Josephus, Ant . XX. v, 1, 2) that Von Dobschutz ( Dictionary of the Apostolic Church , art. Josephus) argues that the two accounts are entirely independent of each other. So Luke (Luk_13:1.) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in Act_12:20-23 and Ant . XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul’s release, that is by a.d. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of prōton (first) in Act_1:1 is a common Koiné[28928]š idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark’s Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

The Historical Value

It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his St. Paul the Traveller and the Roman Citizen and in The Bearing of Recent Discovery on the Trustworthiness of the New Testament . In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning politarchs in Thessalonica, proconsul in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase’s The Credibility of the Acts of the Apostles (1902).

The Purpose of the Acts

It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul’s career mainly after chapter 8. Stephen and Barnabas come in also. Still ( St. Paul on Trial , 1923) argues that Luke meant the book as an apology to be used in Paul’s trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul’s series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

The Text of the Acts

A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published The Acts of the Apostles from Codex Bezae . The whole subject is elaborately treated by J. H. Ropes in Vol. III, The Text of Acts in Part I of The Beginnings of Christianity . Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass’s ideas appear in his Acta Apostolorum .

JFB: Acts (Book Introduction)

THIS book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying: in the Acts we see it bringing forth much fruit (Joh 12:24). There we see Christ purchasing the Church with His own blood: here we see the Church, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world--sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For without this history the Epistles of the New Testament--presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force--would in no respect be what they now are, and would in a number of places be scarcely intelligible.

The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V, pp. iv, v). It was rejected, indeed, by certain heretical sects in the second and third centuries--by the Ebionites, the Severians (see EUSEBIUS, Ecclesiastical History, 4.29), the Marcionites, and the Manicheans: but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii, xiv) not only deprives them of all weight, but indirectly shows on what solid grounds the Christian Church had all along proceeded in recognizing this book.

In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made the subject of keen and protracted controversy. DE WETTE, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources (New-Testament Introduction, 2a, 2C). But the Tubingen school, with BAUR at their head, have gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians--which this school regard as unassailable--and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to the narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that anyone should have spent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theory as a whole, left this earthly scene complaining of desertion. While some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth while to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetical and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, EBRARD, and many others. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate--in Acts, First Corinthians, and Galatians.

The manifest connection between this book and the third Gospel--of which it professes to be simply the continuation by the same author--and the striking similarity which marks the style of both productions, leave no room to doubt that the early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes--as HUG concludes from the circumstantiality of the narrative--is altogether improbable: but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly by written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of the book in which the historian speaks in the first person plural--"we"; supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history just as they stood. It is impossible here to refute this gratuitous hypothesis in detail; but the reader will find it done by EBRARD (The Gospel History, sect. 110, Clark's translation; sect. 127 of the original work, Wissenschaftliche Kritik der Evangelische Geschichte, 1850), and by DAVIDSON (Introduction to New Testament, Vol. II, pp. 9-21).

The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by PALEY in his Horæ Paulinæ, to which Mr. BIRKS has made a number of ingenious additions in his Horæ Apostolicæ. Exception has been taken to some of these by JOWETT (St. Paul's Epistles, Vol. I, pp. 108 ff.), not without a measure of reason in certain cases--for our day, at least--though even he admits that in this line of evidence the work of PALEY, taken as a whole, is unassailable.

Much has been written about the object of this history. Certainly "the Acts of the Apostles" are but very partially recorded. But for this title the historian is not responsible. Between the two extremes--of supposing that the work has no plan at all, and that it is constructed on an elaborate and complex plan, we shall probably be as near the truth as is necessary if we take the design to be to record the diffusion of Christianity and the rise of the Christian Church, first among the Jews of Palestine, the seat of the ancient Faith, and next among the surrounding Gentiles, with Antioch for its headquarters, until, finally, it is seen waving over imperial Rome, foretokening its universal triumph. In this view of it, there is no difficulty in accounting for the almost exclusive place which it gives to the labors of Peter in the first instance, and the all but entire disappearance from the history both of him and of the rest of the Twelve after the great apostle of the Gentiles came upon the stage--like the lesser lights on the rise of the great luminary.

JFB: Acts (Outline)

• INTRODUCTION--LAST DAYS OF OUR LORD UPON EARTH--HIS ASCENSION. (Act 1:1-11)
• RETURN OF THE ELEVEN TO JERUSALEM--PROCEEDINGS IN THE UPPER ROOM TILL PENTECOST. (Act 1:12-26)
• DESCENT OF THE SPIRIT--THE DISCIPLES SPEAK WITH TONGUES--AMAZEMENT OF THE MULTITUDE. (Act 2:1-13)
• PETER FOR THE FIRST TIME, PUBLICLY PREACHES CHRIST. (Acts 2:14-36)
• BEAUTIFUL BEGINNINGS OF THE CHRISTIAN CHURCH. (Act 2:41-47)
• PETER AND JOHN DISMISSED FROM THE SAMHEDRIM, REPORT THE PROCEEDINGS TO THE ASSEMBLED DISCIPLES--THEY ENGAGE IN PRAYER--THE ASTONISHING ANSWER AND RESULTS. (Act 4:23-37)
• ANANIAS AND SAPPHIRA. (Act 5:1-11)
• THE PROGRESS OF THE NEW CAUSE LEADS TO THE ARREST OF THE APOSTLES--THEY ARE MIRACULOUSLY DELIVERED FROM PRISON, RESUME THEIR TEACHING, BUT ALLOW THEMSELVES TO BE CONDUCTED BEFORE THE SAMHEDRIM. (Act 5:12-26)
• SECOND APPEARANCE AND TESTIMONY BEFORE THE SAMHEDRIM--ITS RAGE CALMED BY GAMALIEL--BEING DISMISSED, THEY DEPART REJOICING, AND CONTINUE THEIR PREACHING. (Acts 5:27-42)
• FIRST ELECTION OF DEACONS. (Act 6:1-7)
• STEPHEN ARRAIGNED BEFORE THE SAMHEDRIM. (Act 6:8-15)
• DEFENSE AND MARTYRDOM OF STEPHEN. (Acts 7:1-60)
• PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD. (Act 8:1-4)
• SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS. (Acts 8:5-25)
• THE ETHIOPIAN EUNUCH. (Act 8:26-40)
• CONVERSION OF SAUL, AND BEGINNINGS OF HIS MINISTRY. (Acts 9:1-25)
• SAUL'S FIRST VISIT TO JERUSALEM AFTER HIS CONVERSION. (Act 9:26-31)
• FLOURISHING STATE OF THE CHURCH IN PALESTINE AT THIS TIME. (Act 9:31)
• PETER HEALS ENEAS AT LYDDA AND RAISES TABITHA TO LIFE AT JOPPA. (Act 9:32-43)
• ACCESSION AND BAPTISM OF CORNELIUS AND HIS PARTY; OR, THE FIRST-FRUITS OF THE GENTILES. (Acts 10:1-48)
• THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM. (Act 11:19-24)
• BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN. (Act 11:25-26)
• BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN. (Act 11:27-30)
• PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I--MARTYRDOM OF JAMES AND MIRACULOUS DELIVERANCE OF PETER. (Acts 12:1-19)
• HEROD'S MISERABLE END--GROWING SUCCESS OF THE GOSPEL--BARNABAS AND SAUL RETURN TO ANTIOCH. (Act 12:20-25)
• BARNABAS AND SAUL, DIVINELY CALLED TO LABOR AMONG THE GENTILES, ARE SET APART AND SENT FORTH BY THE CHURCH AT ANTIOCH. (Act 13:1-3)
• ARRIVING IN CYPRUS THEY PREACH IN THE SYNAGOGUES OF SALAMIS--AT PAPHOS, ELYMAS IS STRUCK BLIND, AND THE GOVERNOR OF THE ISLAND IS CONVERTED. (Act 13:4-12)
• AT PERGA JOHN MARK FORSAKES THEM--AT ANTIOCH IN PISIDIA, PAUL PREACHES WITH GLORIOUS EFFECT--THE JEWS, ENRAGED, EXPEL THEM OUT OF THEM COASTS. (Acts 13:13-52)
• MEETING WITH SIMILAR SUCCESS AND SIMILAR OPPOSITION AT ICONIUM, PAUL AND BARNABAS FLEE FOR THEIR LIVES TO LYSTRA AND DERBE, AND PREACH THERE. (Act 14:1-7)
• AT LYSTRA PAUL HEALING A CRIPPLE, THE PEOPLE ARE SCARCE RESTRAINED FROM SACRIFICING TO THEM AS GODS, BUT AFTERWARDS, THEIR MINDS BEING POISONED, THEY STONE PAUL, LEAVING HIM FOR DEAD--WITHDRAWING TO DERBE, THEY PREACH AND TEACH THERE. (Act 14:8-21)
• COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35)
• DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46)
• THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI. (Act 16:6-12)
• AT THESSALONICA THE SUCCESS OF PAUL'S PREACHING ENDANGERING HIS LIFE, HE IS DESPATCHED BY NIGHT TO BEREA, WHERE HIS MESSAGE MEETS WITH ENLIGHTENED ACCEPTANCE--A HOSTILE MOVEMENT FROM THESSALONICA OCCASIONS HIS SUDDEN DEPARTURE FROM BEREA--HE ARRIVES AT ATHENS. (Act 17:1-15)
• PAUL AT ATHENS. (Acts 17:16-34)
• PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY. (Acts 18:1-22)
• PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA. (Acts 18:23-21:16)
• EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA. (Act 18:24-28)
• SIGNAL SUCCESS OF PAUL AT EPHESUS. (Acts 19:1-41)
• PAUL FULFILS HIS PURPOSE OF PROCEEDING AGAIN TO MACEDONIA AND GREECE--RETURNING THENCE, ON HIS ROUTE FOR JERUSALEM, HE REVISITS PHILIPPI AND TROAS--HIS MINISTRATIONS AT TROAS. (Act 20:1-12)
• CONTINUING HIS ROUTE TO JERUSALEM HE REACHES MILETUS, WHENCE HE SENDS FOR THE ELDERS OF EPHESUS--HIS FAREWELL ADDRESS TO THEM. (Acts 20:13-38)
• SAILING FROM EPHESUS, THEY LAND AT TYRE, AND THENCE SAILING TO PTOLEMAIS, THEY PROCEED BY LAND TO CÆSAREA AND JERUSALEM. (Acts 21:1-16)
• PAUL REPORTS THE EVENTS OF HIS THIRD MISSIONARY JOURNEY--IN THE TEMPLE, PURIFYING HIMSELF FROM A JEWISH VOW, HE IS SEIZED BY A MOB AND BEATEN TO THE DANGER OF HIS LIFE--THE UPROAR BECOMING UNIVERSAL, THE ROMAN COMMANDANT HAS HIM BROUGHT IN CHAINS TO THE FORTRESS, FROM THE STAIRS OF WHICH HE IS PERMITTED TO ADDRESS THE PEOPLE. (Acts 21:17-40)
• PAUL'S DEFENSE FROM THE STAIRS OF THE FORTRESS--THE RAGE OF THE AUDIENCE BURSTING FORTH, THE COMMANDANT HAS HIM BROUGHT INTO THE FORT TO BE EXAMINED BY SCOURGING, BUT LEARNING THAT HE IS A ROMAN, HE ORDERS HIS RELEASE AND COMMANDS THE SAMHEDRIM TO TRY HIM. (Acts 22:1-30)
• PAUL'S DEFENSE BEFORE THE SAMHEDRIM DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. (Act 23:1-10)
• IN THE FORTRESS PAUL IS CHEERED BY A NIGHT VISION--AN INFAMOUS CONSPIRACY TO ASSASSINATE HIM IS PROVIDENTIALLY DEFEATED, AND HE IS DESPATCHED BY NIGHT WITH A LETTER FROM THE COMMANDANT TO FELIX AT CÆSAREA, BY WHOM ARRANGEMENTS ARE MADE FOR A HEARING OF HIS CAUSE. (Acts 23:11-35)
• PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS. (Acts 24:1-27)
• FESTUS, COMING TO JERUSALEM, DECLINES TO HAVE PAUL BROUGHT THITHER FOR JUDGMENT, BUT GIVES THE PARTIES A HEARING ON HIS RETURN TO CÆSAREA--ON FESTUS ASKING THE APOSTLE IF HE WOULD GO TO JERUSALEM FOR ANOTHER HEARING BEFORE HIM, HE IS CONSTRAINED IN JUSTICE TO HIS CAUSE TO APPEAL TO THE EMPEROR. (Act 25:1-12)
• HEROD AGRIPPA II ON A VISIT TO FESTUS, BEING CONSULTED BY HIM ON PAUL'S CASE, DESIRES TO HEAR THE APOSTLE, WHO IS ACCORDINGLY BROUGHT FORTH. (Act 25:13-27)
• PAUL'S DEFENSE OF HIMSELF BEFORE KING AGRIPPA, WHO PRONOUNCES HIM INNOCENT, BUT CONCLUDES THAT THE APPEAL TO CÆSAR MUST BE CARRIED OUT. (Acts 26:1-32)
• THE VOYAGE TO ITALY--THE SHIPWRECK AND SAFE LANDING AT MALTA. (Acts 27:1-44)
• THE WINTERING AT MALTA, AND NOTABLE OCCURRENCES THERE--PROSECUTION OF THE VOYAGE TO ITALY AS FAR AS PUTEOLI, AND LAND JOURNEY THENCE TO ROME--SUMMARY OF THE APOSTLE'S LABORS THERE FOR THE TWO FOLLOWING YEARS. (Acts 28:1-31)
• PAUL AND BARNABAS RETRACE THEIR STEPS, RETURN TO ANTIOCH IN SYRIA, AND THUS COMPLETE THEIR FIRST MISSIONARY JOURNEY. (Act 14:21-28)
• VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5)
• AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED. (Act 16:12-34)

TSK: Acts (Book Introduction)

The Acts of the Apostles is a most valuable portion of Divine revelation; and, independently of its universal reception in the Christian church, as an authentic and inspired production, it bears the most satisfactory internal evidence of its authenticity and truth. St. Luke’s long attendance upon St. Paul, and his having been an eyewitness of many of the facts which he has recorded, independently of his Divine inspiration, render him a most suitable and credible historian; and his medical knowledge, for he is allowed to have been a physician, enabled him both to form a proper judgment of the miraculous cures which were performed by St. Paul, and to give an authentic and circumstantial detail of them. The plainness and simplicity of the narrative are also strong circumstances in its favour. The history of the Acts is one of the most important parts of the Sacred History, for without it neither the Gospels nor Epistles could have been so clearly understood; but by the aid of it the whole scheme of the Christian revelation is set before us in a clear and easy view.

TSK: Acts 15 (Chapter Introduction)

Overview

Act 15:1, Great dissensions arise touching circumcision; Act 15:5, The apostles consult about it, Act 15:22. and send their determination by letters to the churches; Act 15:36, Paul and Barnabas, thinking to visit the brethren together, disagree, and travel different ways.

Poole: Acts 15 (Chapter Introduction)

CHAPTER 15

MHCC: Acts (Book Introduction)

This book unites the Gospels to the Epistles. It contains many particulars concerning the apostles Peter and Paul, and of the Christian church from the ascension of our Saviour to the arrival of St. Paul at Rome, a space of about thirty years. St. Luke was the writer of this book; he was present at many of the events he relates, and attended Paul to Rome. But the narrative does not afford a complete history of the church during the time to which it refers, nor even of St. Paul's life. The object of the book has been considered to be, 1. To relate in what manner the gifts of the Holy Spirit were communicated on the day of Pentecost, and the miracles performed by the apostles, to confirm the truth of Christianity, as showing that Christ's declarations were really fulfilled. 2. To prove the claim of the Gentiles to be admitted into the church of Christ. This is shown by much of the contents of the book. A large portion of the Acts is occupied by the discourses or sermons of various persons, the language and manner of which differ, and all of which will be found according to the persons by whom they were delivered, and the occasions on which they were spoken. It seems that most of these discourses are only the substance of what was actually delivered. They relate nevertheless fully to Jesus as the Christ, the anointed Messiah.

MHCC: Acts 15 (Chapter Introduction)

(Act 15:1-6) The dispute raised by Judaizing teachers.

(Act 15:7-21) The council at Jerusalem.

(Act 15:22-35) The letter from the council.

(Act 15:36-41) Paul and Barnabas separate.

Matthew Henry: Acts (Book Introduction)

An Exposition, with Practical Observations, of The Acts of the Apostles

We have with an abundant satisfaction seen the foundation of our holy religion laid in the history of our blessed Saviour, its great author, which was related and left upon record by four several inspired writers, who all agree in this sacred truth, and the incontestable proofs of it, that Jesus is the Christ, the Son of the living God. Upon this rock the Christian church is built. How it began to be built upon this rock comes next to be related in this book which we have now before us, and of this we have the testimony only of one witness; for the matters of fact concerning Christ were much more necessary to be fully related and attested than those concerning the apostles. Had Infinite Wisdom seen fit, we might have had as many books of the Acts of the Apostles as we have gospels, nay, as we might have had gospels: but, for fear of over-burdening the world (Joh 21:25), we have sufficient to answer the end, if we will but make use of it. The history of this book (which was always received as a part of the sacred canon) may be considered.

I. As looking back to the preceding gospels, giving light to them, and greatly assisting our faith in them. The promises there made we here find made good, particularly the great promises of the descent of the Holy Ghost, and his wonderful operations, both on the apostles (whom here in a few days we find quite other men than what the gospels left them; no longer weak-headed and weak-hearted, but able to say that which then they were not able to bear (Joh 16:12) as bold as lions to face those hardships at the thought of which they then trembled as lambs), and also with the apostles, making the word mighty to the pulling down of Satan's strong holds, which had been before comparatively preached in vain. The commission there granted to the apostles we here find executed, and the powers there lodged in them we here find exerted in miracles wrought on the bodies of people - miracles of mercy, restoring sick bodies to health and dead bodies to life - miracles of judgment, striking rebels blind or dead; and much greater miracles wrought on the minds of people, in conferring spiritual gifts upon them, both of understanding and utterance; and this in pursuance of Christ's purposes, and in performance of his promises, which we had in the gospels. The proofs of Christ's resurrection with which the gospels closed are here abundantly corroborated, not only by the constant and undaunted testimony of those that conversed with him after he arose (who had all deserted him, and one of them denied him, and would not otherwise have been rallied again but by his resurrection, but must have been irretrievably dispersed, and yet by that were enabled to own him more resolutely than ever, in defiance of bonds and deaths), but by the working of the Spirit with that testimony for the conversion of multitudes to the faith of Christ, according to the word of Christ, that his resurrection, the sign of the prophet Jonas, which was reserved to the last, should be the most convincing proof of his divine mission. Christ had told his disciples that they should be his witnesses, and this book brings them in witnessing for him, - that they should be fishers of men, and here we have them enclosing multitudes in the gospel-net, - that they should be the lights of the world, and here we have the world enlightened by them; but that day - spring from on high the first appearing of which we there discerned we here find shining more and more. The corn of wheat, which there fell to the ground, here springs up and bears much fruit; the grain of mustard-seed there is here a great tree; and the kingdom of heaven, which was then at hand, is here set up. Christ's predictions of the virulent persecutions which the preachers of the gospel should be afflicted with (though one could not have imagined that a doctrine so well worthy of all acceptation should meet with so much opposition) we here find abundantly fulfilled, and also the assurances he gave them of extraordinary supports and comforts under their sufferings. Thus, as the latter part of the history of the Old Testament verifies the promises made to the fathers of the former part (as appears by that famous and solemn acknowledgment of Solomon's, which runs like a receipt in full, 1Ki 8:56, There has not failed one word of all his good promises which he promised by the hand of Moses his servant ), so this latter part of the history of the New Testament exactly answers to the world of Christ in the former part of it: and thus they mutually confirm and illustrate each other.

II. As looking forward to the following epistles, which are an explication of the gospels, which open the mysteries of Christ's death and resurrection, the history of which we had in the gospels. This book introduces them and is a key to them, as the history of David is to David's psalms. We are members of the Christian church, that tabernacle of God among men, and it is our honour and privilege that we are so. Now this book gives us an account of the framing and rearing of that tabernacle. The four gospels showed us how the foundation of that house was laid; this shows us how the superstructure began to be raised, 1. Among the Jews and Samaritans, which we have an account of in the former part of this book. 2. Among the Gentiles, which we have an account of in the latter part: from thence, and downward to our own day, we find the Christian church subsisting in a visible profession of faith in Christ, as the Son of God and Saviour of the world, made by his baptized disciples, incorporated into religious societies, statedly meeting in religious assemblies, attending on the apostles' doctrine, and joining in prayers and the breaking of bread, under the guidance and presidency of men that gave themselves to prayer and the ministry of the word, and in a spiritual communion with all in every place that do likewise. Such a body as this thee is now in the world, which we belong to: and, to our great satisfaction and honour, in this book we find the rise and origin of it, vastly different from the Jewish church, and erected upon its ruins; but undeniably appearing to be of God, and not of man. With what confidence and comfort may we proceed in, and adhere to, our Christian profession, as far as we find it agrees with this pattern in the mount, to which we ought religiously to conform and confine ourselves!

Two things more are to be observed concerning this book: - (1.) The penman of it. It was written by Luke, who wrote the third of the four gospels, which bears his name; and who (as the learned Dr. Whitby shows) was, very probably, one of the seventy disciples, whose commission (Luk 10:1, etc.) was little inferior to that of the twelve apostles. This Luke was very much a companion of Paul in his services and sufferings. Only Luke is with me, 2Ti 4:11. We may know by his style in the latter part of this book when and where he was with him, for then he writes, We did so and so, as Act 16:10; Act 20:6; and thenceforward to the end of the book. He was with Paul in his dangerous voyage to Rome, when he was carried thither a prisoner, was with him when from his prison there he wrote his epistles to the Colossians and Philemon, in both which he is named. And it should seem that St. Luke wrote this history when he was with St. Paul at Rome, during his imprisonment there, and was assistant to him; for the history concludes with St. Paul's preaching there in his own hired house. (2.) The title of it: The Acts of the Apostles; of the holy Apostles, so the Greek copies generally read it, and so they are called, Rev 18:20, Rejoice over her you holy apostles. One copy inscribes it, The Acts of the Apostles by Luke the Evangelist. [1.] It is the history of the apostles; yet there is in it the history of Stephen, Barnabas, and some other apostolical men, who, though not of the twelve, were endued with the same Spirit, and employed in the same work; and, of those that were apostles, it is the history of Peter and Paul only that is here recorded (and Paul was now of the twelve), Peter the apostle of the circumcision, and Paul the apostles of the Gentiles, Gal 2:7. But this suffices as a specimen of what the rest did in other places, pursuant to their commission, for there were none of them idle; and as we are to think what is related in the gospels concerning Christ sufficient, because Infinite Wisdom thought so, the same we are to think here concerning what is related of the apostles and their labours; for what more is told us from tradition of the labours and sufferings of the apostles, and the churches they planted, is altogether doubtful and uncertain, and what I think we cannot build upon with any satisfaction at all. This is gold, silver, and precious stones, built upon the foundation: that is wood, hay, and stubble. [2.] It is called their acts, or doings; Gesta apostolorum; so some. Praxeis - their practices of the lessons their Master had taught them. The apostles where active men; and though the wonders they did were by the word, yet they are fitly called their acts; they spoke, or rather the Spirit by them spoke, and it was done. The history is filled with their sermons and their sufferings; yet so much did they labour in their preaching, and so voluntarily did they expose themselves to sufferings, and such were their achievements by both, that they may very well be called their acts.

Matthew Henry: Acts 15 (Chapter Introduction)

Hitherto we have, with a great deal of pleasure, attended the apostles in their glorious travels for the propagating of the gospel in foreign parts, have seen the bounds of the church enlarged by the accession both of Jews and Gentiles to it; and thanks be to that God who always caused them to triumph. We left them, in the close of the foregoing chapter, reposing themselves at Antioch, and edifying the church there with the rehearsal of their experiences, and it is a pity they should ever be otherwise employed; but in this chapter we find other work (not so pleasant) cut out for them. The Christians and ministers are engaged in controversy, and those that should have been now busied in enlarging the dominions of the church have as much as they can do to compose the divisions of it; when they should have been making war upon the devil's kingdom they have much ado to keep the peace in Christ's kingdom. Yet this occurrence and the record of it are of great use to the church, both for warning to us to expect such unhappy discords among Christians, and direction to us what method to take for accommodating them. Here is, I. A controversy raised at Antioch by the judaizing teachers, who would have the believing Gentiles brought under the yoke of circumcision and the ceremonial law (Act 15:1, Act 15:2). II. A consultation held with the church at Jerusalem about this matter, and the sending of delegates thither for that purpose, which occasioned the starting of the same question there (Act 15:3-5). III. An account of what passed in the synod that was convened upon this occasion (Act 15:6). What Peter said (Act 15:7-11). What Paul and Barnabas discoursed of (Act 15:12). And, lastly, what James proposed for the settling of this matter (Act 15:13-21). IV. The result of this debate, and the circular letter that was written to the Gentile converts, directing them how to govern themselves with respect to Jews (Act 15:22-29). V. The delivering of this determination to the church at Antioch, and the satisfaction it gave them (Act 15:30-35). VI. A second expedition designed by Paul and Barnabas to preach to the Gentiles, in which they quarrelled about their assistant, and separated upon it, one steering one course and the other another (Act 15:36-41).

Barclay: Acts (Book Introduction)

INTRODUCTION TO THE ACTS OF THE APOSTLES

A Precious Book

In one sense Acts is the most important book in the New Testament. It is the simple truth that if we did not possess Acts, we would have, apart from what we could deduce from the letters of Paul, no information whatever about the early Church.

There are two ways of writing history. There is the way which attempts to trace the course of events from week to week and from day to day; and there is the way which, as it were, opens a series of windows and gives us vivid glimpses of the great moments and personalities of any period. The second way is the way of Acts.

We usually speak of The Acts of the Apostles. But the book neither gives nor claims to give an exhaustive account of the acts of the apostles. Apart from Paul only three apostles are mentioned in it. In Act_12:2 we are told in one brief sentence that James, the brother of John, was executed by Herod. John appears in the narrative, but never speaks. It is only about Peter that the book gives any real information, and very soon, as a leading character, he passes from the scene. In the Greek there is no The before Acts; the correct title is Acts of Apostolic Men; and what Acts aims to do is to give us a series of typical exploits of the heroic figures of the early Church.

The Writer Of The Book

Although the book never says so, from the earliest times Luke has been held to be its writer. About Luke we really know very little; there are only three references to him in the New Testament--Col_4:14 , Phm_1:24 , 2Ti_4:11 . From these we can say two things for sure. First, Luke was a doctor; second, he was one of Paulmost valued helpers and most loyal friends, for he was a companion of his in his last imprisonment. We can deduce the fact that he was a Gentile. Col_4:11 concludes a list of mentions and greetings from those who are of the circumcision, that is, from Jews; Col_4:12 begins a new list and we naturally conclude that the new list is of Gentiles. So then we have the very interesting fact that Luke is the only Gentile author in the New Testament.

We could have guessed that Luke was a doctor because of his instinctive use of medical words. In Luk_4:35 , in telling of the man who had the spirit of an unclean devil, he says "when the devil had thrown him down" and uses the correct medical word for convulsions. In Luk_9:38 when he draws the picture of the man who asked Jesus, "I beg you to look upon my son" he employs the conventional word for a doctor paying a visit to a patient. The most interesting example is in the saying about the camel and the needleeye. All three synoptic writers give us that saying (Mat_19:24 ; Mar_10:25 ; Luk_18:25 ). For needle both Mark and Matthew use the Greek raphis (G4476), the ordinary word for a tailoror a household needle. Luke alone uses belone, the technical word for a surgeonneedle. Luke was a doctor and a doctorwords came most naturally to his pen.

The Recipient Of The Book

Luke wrote both his gospel and Acts to a man called Theophilus (Luk_1:3 ; Act_1:1 ). We can only guess who Theophilus was. Luk_1:3 calls him "most excellent Theophilus." The phrase really means "your excellency," and indicates a man high up in the service of the Roman government. There are three possibilities.

(i) Just possibly Theophilus is not a real name at all. In those days it might well be dangerous to be a Christian. Theophilus comes from two Greek words, theos (G2316) which means God and philein (G5368) which means to love. It may be that Luke wrote to a lover of God whose real name he did not mention for safetysake.

(ii) If Theophilus was a real person, he must have been a high government official. Perhaps Luke wrote to show him that Christianity was a lovely thing and that Christians were good people. Maybe his writing was an attempt to persuade a government official not to persecute the Christians.

(iii) There is a more romantic theory than either of these based on the facts that Luke was a doctor and that doctors in the ancient days were often slaves. It has been conjectured that Luke was the doctor of Theophilus, that Theophilus had been gravely ill, that by Lukeskill and devotion he was brought back to health, and that in gratitude he gave Luke his freedom. Then, it may be, Luke wished to show how grateful he was for this gift; and since the most precious thing he had was the story of Jesus, he wrote it down and sent it to his benefactor.

LukeAim In Writing Acts

When a man writes a book he does so for a reason, and maybe for more than one. Let us consider now why Luke wrote Acts.

(i) One of his reasons was to commend Christianity to the Roman government.

Again and again he goes out of his way to show how courteous Roman magistrates were to Paul. In Act_13:12 Sergius Paulus, the governor of Cyprus, becomes a Christian. In Act_18:12 Gallio is absolutely impartial in Corinth. In Act_16:35 . the magistrates at Philippi discover their mistake and apologize publicly to Paul. In Act_19:31 the Asiarchs in Ephesus are shown to be concerned that no harm should come to Paul. Luke was pointing out that in the years before he wrote Roman officials had often been well-disposed and always just to Christianity.

Further, Luke takes pains to show that the Christians were good and loyal citizens. and had always been regarded as such. In Act_18:14 Gallio declares that there is no question of wickedness or villainy. In Act_19:37 the secretary of Ephesus gives the Christians a good testimonial. In Act_23:29 Claudius Lysias is careful to say that he has nothing against Paul. In Act_25:25 Festus declares that Paul has done nothing worthy of death, and in the same chapter Festus and Agrippa agree that Paul might well have been released had he not appealed to Caesar.

Luke was writing in the days when Christians were disliked and persecuted; and he told his story in such a way as to show that the Roman magistrates had always been perfectly fair to Christianity and that they had never regarded the Christians as evil men. In fact, the very interesting suggestion has been made that Acts is nothing other than the brief prepared for Pauldefense when he stood his trial before the Roman Emperor.

(ii) One of Lukeaims was to show that Christianity was for all men of every country.

This was one of the things the Jews found it hard to grasp. They had the idea that they were Godchosen people and that God had no use for any other nation. Luke sets out to prove otherwise. He shows Philip preaching to the Samaritans; he shows Stephen making Christianity universal and being killed for it; he shows Peter accepting Cornelius into the Church; he shows the Christians preaching to the Gentiles at Antioch; he shows Paul travelling far and wide winning men of all kinds for Christ; and in Ac 15 he shows the Church making the great decision to accept the Gentiles on equal terms with the Jews.

(iii) But these were merely secondary aims. Lukechief purpose is set out in the words of the Risen Christ in Luk_1:8 , "You shall be my witnesses in Jerusalem and in all Judaea and Samaria and to the end of the earth." It was to show the expansion of Christianity, to show how that religion which began in a little corner of Palestine had in not much more than thirty years reached Rome.

C. H. Turner has pointed out that Acts falls into six panels, each ending with what might be called a progress report. The six panels are:

(a) Ac 1-5; Act_6:1-7 ; this tells of the church at Jerusalem and the preaching of Peter; and it finishes with the summary, "The word of God increased; and the number of the disciples multiplied greatly in Jerusalem; and a great many of the priests were obedient to the faith."

(b) Act_6:8-15 ; Ac 7-8; Act_9:1-31 ; this describes the spread of Christianity through Palestine and the martyrdom of Stephen, followed by the preaching in Samaria. It ends with the summary, "So the Church throughout all Judaea and Galilee and Samaria had peace and was built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, it was multiplied."

(c) Act_9:32-43 ; Ac 10-11; Act_12:1-24 ; this includes the conversion of Paul, the extension of the Church to Antioch, and the reception of Cornelius, the Gentile, into the Church by Peter. Its summary is, "The word of God grew and multiplied."

(d) Act_12:25 ; Ac 13-15; Act_16:1-5 ; this tells of the extension of the Church through Asia Minor and the preaching tour of Galatia. It ends, "So the churches were strengthened in the faith, and they increased in numbers daily."

(e) Act_16:6-40 ; Ac 17-18; Act_19:1-20 ; this relates the extension of the Church to Europe and the work of Paul in great Gentile cities like Corinth and Ephesus. Its summary runs, "So the word of the Lord grew and prevailed mightily."

(j) Act_19:21-41 ; Ac 20-28; this tells of the arrival of Paul in Rome and his imprisonment there. It ends with the picture of Paul "preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered."

This plan of Acts answers its most puzzling question, why does it finish where it does? It finishes with Paul in prison awaiting judgment. We would so much have liked to know what happened to him and the end is wrapped in mystery. But Luke stopped there because his purpose was accomplished; he had shown how Christianity began in Jerusalem and swept across the world until it reached Rome. A great New Testament scholar has said that the title of Acts might be, "How they brought the Good News from Jerusalem to Rome."

LukeSources

Luke was an historian, and the sources from which an historian draws his information is all important. Where then did Luke get his facts? In this connection Acts falls into two parts.

(i) There are the first fifteen chapters, of whose events Luke had no personal knowledge. He very likely had access to two sources.

(a) There were the records of the local churches. They may never have been set down in writing but the churches had their stories. In this section we can distinguish three records. There is the record of the Jerusalem church which we find in Ac 1-5 and in Ac 15-16. There is the record of the church at Caesarea which covers Act_8:26-40 , Act_9:31-43 and Act_10:1-48 . There is the record of the church at Antioch which includes Act_11:19-30 , Act_12:25 , Ac 13 and Act_14:1-28 .

(b) Very likely there were cycles of stories which were the Acts of Peter, the Acts of John, the Acts of Philip and the Acts of Stephen. Beyond a doubt Lukefriendship with Paul would bring him into touch with all the great men of all the churches and all their stories would be at his disposal.

(ii) There is Ac 16-28. Of much of this section Luke had personal knowledge. When we read Acts carefully we notice a strange thing. Most of the time Lukenarrative is in the third person plural; but in certain passages it changes over to the first person plural and "they" becomes "we". The "we" passages are as follows--Acts 16:10-17; Act_20:5-16 ; Act_21:1-18 ; Ac 27 ; Act_28:1-16 . On all these occasions Luke must have been present. He must have kept a travel diary and in these passages we have eye-witness accounts. As for the times when he was not present, many were the hours he must have spent in prison with Paul and many were the stories Paul must have told him. There can have been no great figure Luke did not know and in every case he must have got his story from someone who was there.

When we read Acts we may be quite sure that no historian ever had better sources or used his sources more accurately.

FURTHER READING

Acts

F. F. Bruce, The Book of Acts (NLC; E)

E. Haenchen, Die Apostelgeschichte (G)

F. J. Foakes Jackson and K. Lake, The Beginnings Of Christianity (A five-volume work; especially useful are Vol.

IV, The Commentary and Vol. V, Additional Notes)

W. Neil, The Acts of the Apostles (NCB; E)

Abbreviations

NCB: New Century Bible

NLC: New London Commentary

E: English Text

G: Greek Text

Barclay: Acts 15 (Chapter Introduction)

The Crucial Problem (Act_15:1-5)

A Problem Becomes Acute (Act_15:1-5 Continued)

Peter States The Case (Act_15:6-12)

The Leadership Of James (Act_15:13-21)

The Decree Goes Out (Act_15:22-35)

Paul Takes The Road Again (Act_15:36-41)

Constable: Acts (Book Introduction)

Introduction

Title

The title "Acts of the Apostles" is very ancient. The Anti-Marcionite Prologue to the Gospel of Luke (150-180 A.D.) contains the oldest reference to the book by this name. The title is a bit misleading, however, because the book contains only a few of the acts of some of the apostles, primarily Peter and Paul.

Writer

Two lines of argument lead to the conclusion that Luke, the friend, fellow missionary, and physician of Paul wrote this book under the inspiration of the Holy Spirit. First, there is the internal evidence, the passages written in the first person plural that can refer to Luke (16:10-40; 20:5-21:18; 27:1-28:16). Second, we have external evidence indicating that Luke wrote Acts. This evidence includes references by early church fathers,¹ comments in collections of New Testament books,² and editorial statements in early notes on certain New Testament books.³

Date and place of composition

The date of composition was probably in the early sixties, 60-62 A.D. In view of his emphases Luke probably would have mentioned several important events had they occurred by the time he wrote. These include the destruction of Jerusalem in 70 A.D., Paul's death in 68 A.D., and the Neronian persecution of Christians that began in 64 A.D.

We do not know for sure where Luke was when he wrote Acts. Perhaps he composed it over a period of years drawing on various sources and then put it into its final form in Rome where Paul was in confinement for two years (28:30-31; 60-62 A.D.).

"Fortunately the intelligibility and value of the book are largely independent of a knowledge of the precise situation in which it was written. While the finer points of the interpretation of Acts can still cause intense discussion among scholars, the essential themes of the book are basically clear and simple."⁴

Scope

The events recorded in Acts cover a period of about 30 years beginning with the Lord's ascension in 33 A.D. to Paul's two-year Roman house arrest that ended about 62 A.D.⁵

Purpose

There seems to have been a three-fold purpose for the writing of Acts. As with the other books of the Bible that record history in narrative form, certainly the Holy Spirit had a historical purpose.⁶ He intended to provide an inspired record of selected events that show the spread of the gospel and the church. They branched out from Jerusalem, the center of Judaism where the church began, to Rome, the uttermost part of the Gentile earth.

"Streeter suggested that an alternative title for the book of Acts might be The Road to Rome', for this is indeed the significance of Luke's work. Whatever minor motifs Luke had in mind, such as the establishment of Christianity in men's minds as a constructive and not destructive element in the social order, his main concern was to show that, in God's plan for the renewal of the life of mankind, Jerusalem, the heart of old Israel, was the goal of Stage I [i.e., the Book of Luke], while Rome, the centre of the world, was the goal of Stage II [i.e., the Book of Acts]."⁷

However the fact that Luke included what he did and omitted much other historical data indicates a second theological purpose. He showed how the plans and purposes of God were working out through history. In particular he showed how Jesus Christ was faithfully and irresistibly building His church (Matt. 16:18).⁸ This involved clarifying how God's dealings with humankind had taken a different course because of the Jews' rejection of their Messiah.

Third, Luke evidently had an apologetic purpose in writing. He frequently pointed out the relationship of the church to the Roman state by referring to many Roman officials not one of whom opposed Christianity because of its doctrines or practices. This would have made Acts a powerful defensive tool for the early Christians in their struggle to survive in a hostile pagan environment.⁹

". . . the Acts is to be seen in close literary association with the Gospel [of Luke]. They form two parts of one work, conceived in its final form as a unity, whether or not the original composition of the Gospel took place independently of the plan to produce the two-part work. Although there are other examples of literary compositions in two parts (Josephus, Contra Apionem, is one of the nearest parallels to Luke-Acts in time and cultural context), Luke's work appears to be unique among Christian writings and to have no close secular precedents in its combination of the stories of a religious leader and of his followers."¹⁰

". . . Luke in Acts is not merely concerned to draw a link between the time of Jesus and the time of the early church, as is commonly noticed, but also between the time of Israel and the time of Jesus and His church. Acts insists that the God who was at work in the history of his ancient people, Israel, bringing them salvation, is the same God who is at work in the church."¹¹

Unique features

Acts is the only New Testament book that continues the history begun in the Gospels. It is also an indispensable historical record for understanding the Apostle Paul's epistles; without it we could not understand some of the things he wrote. It is the only Bible book that records the historical transition from Judaism to Christianity. It provides basic information about and insight into the early church. And it challenges every modern Christian.¹²

Structure

Longenecker identified five phenomena about the structure of Acts that the reader needs to recognize to appreciate what Luke sought to communicate.

"1. It begins, like the [Third] Gospel, with an introductory section of distinctly Lukan cast dealing with the constitutive events of the Christian mission (1:1-2:41) before it sets forth the advances of the gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth' (1:7).

"2. This introductory section is followed by what appears to be a thematic statement (2:42-47). This material, while often viewed as a summary of what precedes, most probably serves as the thesis paragraph for what follows.

"3. In his presentation of the advance of the Christian mission, Luke follows an essentially geographical outline that moves from Jerusalem (2:42-6:7), through Judea and Samaria (6:8-9:31), on into Palestine-Syria (9:32-12:24), then to the Gentiles in the eastern part of the Roman Empire (12:25-19:20), and finally culminates in Paul's defenses and the entrance of the gospel into Rome (19:21-28:31).

"4. In his presentation, Luke deliberately sets up a number of parallels between the ministry of Peter in the first half of Acts and that of Paul in the last half.¹³

"5. Luke includes six summary statements or progress reports' (6:7; 9:31; 12:24; 16:5; 19:20; and 28:31), each of which seems to conclude its own panel' of material.¹⁴

"Taking all these literary and structural features into account, we may conclude that Luke developed his material in Acts along the following lines:

"Introduction: The Constitutive Events of the Christian Mission (1:1-2:41)

Part I: The Christian Mission to the Jewish World (2:42-12:24)

Panel 1--The Earliest Days of the Church at Jerusalem (2:42-6:7)

Summary Statement: So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith' (6:7).

Panel 2--Critical Events in the Lives of Three Pivotal Figures (6:8-9:31)

Summary Statement: Then the church throughout Judea, Galilee and Samaria enjoyed a time of peace. It was strengthened; and encouraged by the Holy Spirit, it grew in numbers, living in the fear of the Lord' (9:31).

Panel 3--Advances of the Gospel in Palestine-Syria (9:32-12:24)

Summary Statement: But the word of God continued to increase and spread' (12:24).

Part II: The Christian Mission to the Gentile World (12:25-28:31)

Panel 4--The First Missionary Journey and the Jerusalem Council (12:25-16:5)

Summary Statement: So the churches were strengthened in the faith and grew daily in numbers' (16:5).

Panel 5--Wide Outreach Through Two Missionary Journeys (16:6-19:20)

Summary Statement: In this way the word of the Lord spread widely and grew in power' (19:20).

Panel 6--To Jerusalem and Thence to Rome (19:21-28:31)

Summary Statement: Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ' (28:31)."¹⁵

Message¹⁶

If I were to boil down to one sentence what the Book of Acts is in the Bible to teach us, I would say this.

The message of Acts is that the church of Jesus Christ is God's instrument to glorify Himself in the present age. The subject of the Book of Acts, what is its primary focus of attention, is the church of Jesus Christ.

Acts contains three major revelations regarding the church that I would like to point out.

The first of these concerns is the origin of the church. Jesus Christ created the church.

During His earthly ministry Jesus Christ prepared for the creation of the church. He instructed His disciples with truth they did not fully understand at the time, and He demonstrated for them life that they did not fully appreciate at the time (John 14:6). We have this record in the Gospels.

After His ascension Christ poured out His Holy Spirit on the day of Pentecost. This was the birthday of the church. The baptism of the Spirit did something God had never done before in history. It united believers with Christ in a new relationship as fellow members of the spiritual body of Christ (John 14:17). Believers then shared the life of Christ in a way never before experienced. God united them with Him. The same Spirit of God that indwelt Him now indwells us. The unity of the church is not external: what we believe (creeds), how we organize ourselves (polity), where we meet (culture), etc. It is internal: who indwells us. The basis of our unity in the church goes back to the origin of the church. It began when the Holy Spirit first baptized believers on the day of Pentecost (1 Cor. 12:13; Rom. 8:9).

The second major revelation of the church that we receive in Acts concerns the nature of the church. The church is one with Jesus Christ. That is its nature. It shares one life with its risen Lord.

In Luke's Gospel our writer presented Jesus Christ as the Head of a new race. As Adam was the head of one race, Christ is the last Adam, the Head of a new race. As Adam was the first man, Christ is the second man, the Head of a new race. As the First-born from the dead, Christ is the Head of a new race.

In Acts we see the new race springing from the First-born from the dead. We see the brotherhood of which Christ is the elder Brother. We see the body growing of which Christ is the Head. The spiritual bonds that unite the members of Christ's race are stronger than the physical bonds that unite the members of Adam's race (Matt. 12:47-50). The members of the new race are feeble, faulty, and foolish, but they possess the life of Christ. Christ is manifesting His life through those who have become partakers of His life by Holy Spirit baptism. The nature of the church is that it is one organic whole empowered by the life of Christ. The Holy Spirit has joined us organically to Christ.

The third major revelation of the church that Acts gives us concerns the function of the church. The function of the church is to be the instrument of Jesus Christ, His hands and feet and mouth, to carry out His will in the world. What is the will of Christ? Let me point out three things that Acts emphasizes.

The will of God is the imparting of life where there is death. Jesus Christ ministers divine life through His human instruments. We see Peter, Paul, and all God's other servants in Acts, doing the same kinds of things Jesus did when He walked this earth. They even did the same types of miracles. Christ by His Spirit was working through them (1:1-2). References to their being filled with the Spirit reflect Christ's control of these people as His instruments. He wants to impart life through us too.

The will of God is also the manifestation of light where there is darkness. The light of the gospel shines through Spirit filled believers to bring the lost into the light of God's presence. In Acts we see Christ through the Holy Spirit choosing the persons to whom the gospel would go. We see Him indicating the places where the gospel would reach. We see Him initiating the processes by which the gospel would penetrate the darkness caused by Satan. This is what Christ wants to do today too. He wants to manifest light through us.

Third, the will of God is the production of love where there is apathy, bitterness, and hatred. Christ's love reaches through believers, His instruments, by the Holy Spirit. It produces in the believer love for the Lord, love for the brethren, and love for the world. We see this illustrated in Acts. This is what Christ wants to do through us: produce love.

In summary, these are three great revelations of the church in Acts. As to its origin, Jesus Christ created it (Matt. 16:18). As to its nature, the church is one with Christ (1 Cor. 12:13). As to its function, the church is the instrument of Christ. Rom. 6:13 says, "Present yourselves to God . . . and your members as instruments of righteousness unto God."

Acts also warns us of three major antagonists facing the church.

The first of these is prejudice. Prejudice means prejudging, judging on the basis of limited information.

The outstanding example of this type of opposition in Acts is the unbelieving Jews. They refused to accept the witness of the Christians. They would not tolerate the evidence the Christians presented. They became the major enemies of the church as well as missing the blessings that could have been theirs if they had acknowledged their Messiah. The church faces the same opposition today (e.g., traditional concepts as opposed to Scriptural revelation).

The root cause of this problem is lack of confidence in the Holy Spirit. Prejudice says, "I do not trust what the Holy Spirit has said in Scripture." We must always interpret experience in the light of revelation, not the other way around.

The second antagonist the church faces that Acts identifies is personal interests. By this I mean the desire for something other than the will of God.

There are several examples of this peril in Acts. Ananias and Sapphira wanted a reputation for spirituality as well as spirituality. Simon Magus wanted a supernatural gift for personal glory as well as for the glory of God. Our flesh also tempts us to serve ourselves as well as God. This is compromise.

The root cause of this problem seems to me to be lack of passive yielding to the Holy Spirit. The Spirit does not fill or control us. We are doubleminded.

A third antagonist the church faces that we also see in Acts is pride.

Two men provide perhaps the outstanding examples of this peril: Felix and Agrippa. Their desire for personal prestige determined their response to God's will. Many a person's career goals and ego needs have limited God's use of him.

The cause of this problem is lack of active obedience to the Holy Spirit. When the Spirit through His Word says "Do this," and we refuse, it is because we set our wills against His. That is pride. We need to humble ourselves under the mighty hand of God. In chapter 10 Peter said, "Not me, Lord."

These are three major perils to the church corporately as well as to Christians individually. Luke has warned us of them in Acts. They are major obstacles to Christ's building His church in the world.

Acts also presents three major lessons for the church that it should always keep in view.

First, the church's passion must be the glory of God. This was the driving motive in the lives of Peter, Paul, and the other faithful missionaries and witnesses that Luke recorded in this book. Their passion was not their own personal safety or their physical comfort, or the opportunity to relieve the sufferings of others, or the desire to create better living conditions in the world. They subordinated all these to God's glory in their hearts. We too must commit ourselves to glorifying God above everything else personally and corporately. My goal for this course is that it will glorify God.

Second, the church's governing principle must be loyalty to Christ. Again, the leaders of the early church modelled this for us. They put Christ's interests before their own. They were singleminded in their living. This is the evidence of their being filled with the Spirit. Their primary commitment was to letting His life work in and through them, and to carrying out His work, not their own. How loyal are we to Christ individually and corporately? John the Baptist said, "He must increase, but I must decrease."

Third, the church's power must be the Holy Spirit. The constant references to prayer in Acts show us how conscious the early Christians were of their dependence on God's power. They did not go out in self-confidence but in God-confidence. They called on Him to reveal Christ's life in and through them (4:24-30). They called on Him to direct Christ's works in and through them (12:12; 20:36). We must not only be obedient and yielded to the Holy Spirit but also dependent on Him because He is our power individually and corporately (John 15:5). I'll be praying for you this semester. Please pray for me.

Finally I would like to leave you with three challenges that grow out of the emphases of Acts.

First, what is your motivation? Why do you do what you do? What motivated the Spirit filled believers in Acts was the desire that God get the glory above everything else. Who do you want to get the credit for what you do?

Second, what is your method? How do you do what you do? Our models in Acts cooperated with God so Christ could work through them by His Holy Spirit. This involved having confidence in His revelation, yielding to His will, obeying His Word, and depending on His Holy Spirit.

Third, what is your emphasis? What do you do? In Acts the leaders of the church gave priority to what is most important to God, not to what was most important to them personally. Furthermore they emphasized the essentials, not the incidentals. Let's not get so fascinated with the incidentals, such as how God manifested His power (healings, speaking in tongues, etc.), that we fail to give priority to the essentials. One essential is that He is powerful enough to do anything to accomplish His purposes. Let's give ourselves to the task before us wholeheartedly and enthusiastically (Matt. 28:19-20; Acts 1:8).

Constable: Acts (Outline)

Outline

I. The witness in Jerusalem 1:1-6:7

A. The founding of the church 1:1-2:46

1. The resumptive preface to the book 1:1-5

2. The command to witness 1:6-8

3. The ascension of Jesus 1:9-11

4. Jesus' appointment of a twelfth apostle 1:12-26

5. The birth of the church 2:1-41

6. The early state of the church 2:42-46

B. The expansion of the church in Jerusalem 3:1-6:7

1. External opposition 3:1-4:31

2. Internal compromise 4:32-5:11

3. Intensified external opposition 5:12-42

4. Internal conflict 6:1-7

II. The witness in Judea and Samaria 6:8-9:31

A. The martyrdom of Stephen 6:8-8:1a

1. Stephen's arrest 6:8-7:1

2. Stephen's address 7:2-53

3. Stephen's death 7:54-8:1a

B. The ministry of Philip 8:1b-40

1. The evangelization of Samaria 8:1b-25

2. Philip's ministry to the Ethiopian eunuch 8:26-40

C. The mission of Saul 9:1-31

1. Saul's conversion and calling 9:1-19a

2. Saul's initial conflicts 9:19b-30

3. The church at peace 9:31

III. The witness to the uttermost part of the earth 9:32-28:31

A. The extension of the church to Syrian Antioch 9:32-12:24

1. Peter's ministry in Lydda and Joppa 9:32-43

2. The conversion of Cornelius 10:1-11:18

3. The initiatives of the Antioch church 11:19-30

4. The persecution of the Jerusalem church 12:1-24

B. The extension of the church to Cyprus and Asia Minor 12:25-16:5

1. The divine appointment of Barnabas and Saul 12:25-13:3

2. The mission to Cyprus 13:4-12

3. The mission to Asia Minor 13:13-14:25

4. Paul and Barnabas' return to Antioch of Syria 14:26-28

5. The Jerusalem Council 15:1-35

6. The strengthening of the Gentile churches 15:36-16:5

C. The extension of the church to the Aegean shores 16:6-19:20

1. The call to Macedonia 16:6-10

2. The ministry in Macedonia 16:11-17:15

3. The ministry in Achaia 17:16-18:17

4. The beginning of ministry in Asia 18:18-22

5. The results of ministry in Asia 18:23-19:20

D. The extension of the church to Rome 19:21-28:31

1. Ministry on the way to Jerusalem 19:21-21:16

2. Ministry in Jerusalem 21:17-23:32

3. Ministry in Caesarea 23:33-26:32

4. Ministry on the way to Rome 27:1-28:15

5. Ministry in Rome 28:16-31

Constable: Acts

Acts

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Copyright 2003 by Thomas L. Constable

Haydock: Acts (Book Introduction)

THE ACTS OF THE APOSTLES.

INTRODUCTION.

St. Luke, who had published his gospel, wrote also a second volume, which, from the first ages, hath been called the Acts of the Apostles. Not that we can look upon this work, as a history of what was done by all the apostles, who were dispersed in different nations; but we have here a short view of the first establishment of the Christian Church, a small part of St. Peter's preaching and actions, set down in the first twelve chapters, and a more particular account of St. Paul's apostolical labours, in the following chapters, for about thirty years, till the year 63, and the 4th year of Nero, where these acts end. (Witham) --- St. Luke, after giving us the history of the life, actions, miracles, sufferings, and instructions of Jesus Christ, in his gospel, here give us the life and actions of the apostles, the primitive Christians, and particularly all that relates to St. Paul, by way of an appendix. And what could he give more useful or more important to the Church, whether we consider the noble examples he offers for our imitation, or the excellent lessons for our improvement in spiritual wisdom? He describes in this book the accomplishment of many things that had been predicted by Jesus Christ, the descent of the Holy Ghost, the prodigious change effected in the minds and hearts of the apostles: we behold here the model of Christian perfection, in the lives of the first Christians, and the practice of the most eminent virtues, in the conduct of the blessed apostles; the miraculous operations of the holy Spirit, in the conversion of the Gentiles, and this wonder of wonders, the foundation of the holy Catholic Church, the establishment of the spiritual kingdom of God promised through all the inspired oracles, and the daily addition which the Lord made to his Church, of such as should be saved. (chap. 2. ver. 47. and chap. xv. ver. 5.) --- St. Luke has entitled this work, the Acts of the Apostles, that we may seek therein, says St. John Chrysostom, (tom. 5. hom. xii.) not so much the miracles that the apostles performed, as their good deeds, and eminent virtues. In appearing to give us a simple history, says St. Jerome, this holy physician furnishes us with as many remedies, to cure the maladies of our souls, as he gives us words for our instruction. (Ep. 103.) --- It is thought, that his principal design was to oppose to the false acts of the apostles, that were then in circulation, a true and authentic history of the actions of St. Peter and St. Paul. The Catholic Church has ever held this work in such great esteem, that it has not only superseded every pretended history of the kind, that preceded it, but also every ascititious one that has succeeded it. (St. Augustine, de consen. Evang. lib. iv. chap. 8.) --- It is very probable, that St. Luke wrote his acts at Rome, whilst he was near St. Paul, during the time of his confinement, for he remained with him till his deliverance. There can be no doubt that the work was written in Greek, and in a more pure and polished style, than we find in any other writings of the New Testament. St. Luke generally cites the Septuagint, apparently because he was ignorant of the Hebrew; and because, St. Paul more frequently having to preach to the Gentiles, preferred citing the sacred text in the language known in common, sooner than in Hebrew, which was understood by few. See St. Jerome, in Isai. vi. and again, tradit. Hebr. in Genes. 45. --- The Catholic Church has ever admitted this book into the canon of Scriptures; though many heretics, says St. Augustine, have rejected it. (ep. 253. and lib. de util. cred. 7.) St. John Chrysostom, (hom. i. in Acta) complains, that this book, in his time, was not sufficiently attended to, which he esteems as no less useful than the gospel itself. Erasmus, in his preface to the Acts, says, that he had, in the first instance, some notion of adding this book to St. Luke's gospel, as they are both addressed to the same person, and the Acts are not inconsiderable part of the sacred history; for, as the gospel shews the seed committed to the earth, and sown in the field, the Acts represent it as taking root, shooting up, and producing its fruit. --- The Acts have not uniformly held the same place in the Testament which they hold at present. Sometimes this book was inserted immediately before the book of Revelation, as St. Augustine and others insinuate. At other times, we find it between the epistles of St. Paul and the canonical epistles. Some persons express their surprise, that St. Luke, who was the inseparable companion of St. Paul, has not given the account of St. Paul's martyrdom. St. John Chrysostom (hom. i. in Acta) gives an excellent solution: "the apostles, and other apostolic men, wrote little, but did a great deal." The martyrdom of St. Paul, that took place in the public theatre of Rome itself, and before the eyes of all the Christians of this capital of the world, could not remain unknown, but the voyages and other circumstances of his life, too useful to the Church to be suffered to pass into oblivion, called for the exertions of St. Luke's eloquent pen, which, though admirably accommodated to an historic design, is not wholly free from Hebraisms, and Syriacisms. The Acts of the Apostles include the history of the infant Church, from the day of our Lord's ascension into heaven, till the deliverance of St. Paul, two years after his arrival at Rome, i.e. a space of thirty years, from the year 33, to the year 63 of Jesus Christ, or from the 19th year of Tiberius, till the 9th year of Nero. This golden book paints, as it were, the face of the primeval Christian Church; it places before our eyes the singular providence of God, in founding and protecting his Church, and how the apostles, (in spite of every opposition of the armed power of the whole world, to oppress the gospel,) without any foreign assistance of learning, credit, power, or expectation of any temporal advantages, but relying solely on the power of truth, and the virtue of the holy Spirit, laboured in the propagation of the faith, without intermission, till the power of God, under the ignominy of the cross, became eventually triumphant. See Wm. Whitfield Dakins, LL.D. in his prolegomena. --- It may be divided into four parts. In the first eight chapters, St. Luke gives the origin and progress of the Christian Church among the Jews. From the 9th to the 16th, he shews how widely it was spread among the Gentiles: from the 16th to the 20th, the diverse peregrinations of St. Paul, till his last journey to Jerusalem: and from the 20th to the end, with what patience he underwent innumerable sufferings, trials, and indignities, with what magnanimity he had head against the violent surges of persecution, and his astonishing equanimity under every possible calamity. --- This account, which is not continued beyond his two years' imprisonment in Rome, contains a general sketch of the history of the Church during the epoch it describes of thirty years. The leading facts therein contained are, the choice of Matthias to be an apostles, in the room of Judas; the descent of the Holy Ghost on the day of Pentecost; the preaching, miracles, and sufferings of the apostles at Jerusalem; the conversion of St. Paul; the call of Cornelius, the first Gentile convert; the persecution of the Christians by Herod Agrippa; the preaching of Paul and Barnabas to the Gentiles, by the express command of the Holy Ghost; the decree made at Jerusalem, declaring that circumcision, and a conformity to other Jewish rites and ceremonies were not necessary in Gentile converts; the miraculous cures performed by the handkerchiefs and aprons which had only touched the body of St. Paul; whilst the latter part of the book is exclusively confined to the history of St. Paul, of whom, as we have already seen, St. Luke was the constant companion for several years. --- The place of its publication is doubtful. A learned prelate advances, that the probability appears to be in favour of Greece, though some contend for Alexandria, in Egypt. This latter opinion rests upon the subscriptions at the end of some Greek manuscripts, and of the copies of the Syriac version; but the best critics think, that these subscriptions, which are also affixed to other books of the New Testament, deserve but little weight; and in this case they are not supported by any ancient authority. But the sentiment of this learned prelate, does not bias the opinion we gave at the beginning, and which we find confirmed by Alban Butler, in his life of St. Luke, vol. x. p. 432. where he says, "that St. Luke attended St. Paul at Rome, whither he was sent prisoner from Jerusalem in 61. The apostle remained there two years in chains; but was permitted to live in a house which he hired, though under the custody of a constant guard; and there he preached to those who daily resorted to hear him. From ancient writings and monuments belonging to the Church of St. Mary in via lata, which is an ancient title of a Cardinal Deacon, Boronius, in his Annals ad. an. 55. and Arringhi, in his Roma Subterranea, lib. iii, chap. 41. tell us, that this Church was built upon the spot where St. Paul then lodged, and where St. Luke wrote the Acts of the Apostles."

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Gill: Acts (Book Introduction)

INTRODUCTION TO ACTS

This book, in some copies, is called, "The Acts of the holy Apostles". It contains an history of the ministry and miracles of the apostles of Christ, and is a sort of a journal of their actions, from whence it takes its name. It begins at the ascension of Christ, and reaches to the imprisonment of the Apostle Paul at Rome; and is a history of upwards of thirty years: it gives an account of the first Gospel church at Jerusalem, and of the progress of the Gospel there, and in Judea, by the means of all the apostles, and particularly Peter, the minister of the circumcision, and who also first opened the door of faith to the Gentiles: it shows how the Gospel went forth from Jerusalem, and was spread in the Gentile world, especially by the Apostle Paul, whose companion Luke was, that was the writer of this book; for that it was written by him is very evident from the beginning of it, it being dedicated to the same person his Gospel is, and of which he makes mention; and in the Complutensian edition the book is called, "The Acts of the Apostles of Saint Luke the Evangelist"; and so the title of it in the Syriac version is, "the Book of the Acts: that is, the history of the blessed apostles, which my Lord Luke the Evangelist collected for the saints". It was by him written in the Greek language; and we are told ^a, that there was a version of it into the Hebrew language, and which was laid up in the library of the Jews at Tiberias; and is cited by R. Azarias ^b under the name of twlweph, "the Acts": of the authority of this book there has been no doubt, among the ancients, only Cerinthus the heretic endeavoured to discredit it; and it was not received by another sort of heretics called Severiani, from Severus, a disciple of Tatian ^c. It is a most excellent and useful work, showing the first planting of Christianity, and of Christian churches, both among the Jews and Gentiles; the spread and progress of the Gospel in several parts of the world; what sufferings the apostles endured for the sake of it; and with what patience and courage they bore them; and what success attended them; and is a standing proof and confirmation of the Christian religion.

College: Acts (Book Introduction)

INTRODUCTION

As early as the second century the title "The Acts of the Apostles" was given to this document. Before that time the work probably circulated with its companion volume, "The Gospel of Luke." When the other three Gospels were collected and the New Testament was formed, The Gospel of Luke and The Acts of the Apostles were separated. Both were included in the New Testament as books of history.

AUTHORSHIP

Like the Third Gospel, the Book of Acts does not identify its author. Evidence must be gathered, therefore, from both within the document itself and from references to the document in early church history.

The strongest evidence within the Book of Acts is its Prologue (1:1-3). When the Prologue of Acts is compared with the Prologue of the Third Gospel (1:1-4), the similarities are striking. Both books mention the name Theophilus as the recipient. Acts refers to "the former book," implying that the Third Gospel is that book. Acts also intends to begin the story at the point that the Third Gospel ends it-the ascension of Christ. The style of Greek used in both cases is polished and formal. The implication that both works were written by the same author is unavoidable.

In addition, the passages in Acts which use the pronoun "we" imply an eyewitness account. Appearing toward the end of Acts, these passages give the impression that whoever was writing the book was also present when some of the recorded events took place. It seems that the author makes himself a companion of Paul at these points in the narrative (Acts 16:10-17; 20:5-21:18; 27:1-28:16). At other points in the record the author was content to use "they" in describing events.

Inevitably, then, the question of authorship focuses on Paul's traveling companions. Because some of the "we" sections overlap with Paul's years in prison at both Caesarea and Rome, the companions who were with him at that time become prime candidates. When Paul wrote the letters to Philemon and to the Colossians from prison, Luke was one of the companions Paul mentioned (Phlm 23-24; Col 4:10-17).

Another line of reasoning was proposed by W.K. Hobart in 1882. He analyzed the vocabulary of Acts and concluded that the language indicated that the author of Acts was a physician. This proposal did not survive the scrutiny of scholarship for long. By 1920 H.J. Cadbury offered a study which showed that much of the language which Hobart considered "technical" medical terminology was in use by such nonmedical writers as Josephus, Plutarch, and Lucian. The most that can be said for this evidence today is that the terminology of Acts is compatible with authorship by a person with a medical background.

These pieces of evidence are consistent with the external evidence. Though references to The Acts of the Apostles do not appear as early in the church fathers as do references to other books of the New Testament, they do appear nonetheless. Diognetus (A.D. 130) and The Didache (A.D. 140) allude to the work, as does The Epistle of the Churches of Vienne and Lyons (A.D. 177), according to Eusebius. The latter source quotes the words of Stephen's prayer in which he asks that his accusers not have their sin charged against them ( Ecclesiastical History V.2). Similarly, Irenaeus (A.D. 180), Clement of Alexandria (A.D. 190), Tertullian (A.D. 200), and Eusebius (A.D. 325) quote from Acts without naming their source.

In addition to this evidence, many early church writers refer to the Third Gospel as written by Luke. This is important since the internal evidence makes the author of the Third Gospel the same as the author of Acts. Such testimony comes from the Muratorian Canon (A.D. 170). Irenaeus, Clement of Alexandria, Tertullian, and Jerome, on the other hand, speak directly of Acts as written by Luke.

Much attention has also been given to the sources used by Luke in writing Acts. Harnack was the primary scholar who promoted the position that underlying Acts are several sources. He argued that one could detect first an "Antioch" source, then a second source describing Paul's conversion, and finally a third source which contained the "Jerusalem Caesarean" tradition. This third source, he said, was actually two sources blended together, one more reliable than the other.

Harnack's proposals ran into trouble on a couple of counts. His approach seemed dominated by a rationalism which excised the miraculous from the text. In addition his theories about the parallels between the two "Jerusalem Caesarean" sources did not hold up under the scrutiny of Joachim Jeremias and others.

Another proposal regarding written sources for Acts came from C.C. Torrey. He argued that an Aramaic source was used in the composition of Acts 1-15, but absent from Acts 16-28. This argument was made on the basis of Semitisms which he found in these earlier chapters. Later scholars argued that these terms and phrases are best explained as coming from the Septuagint or the synagogue.

Also among the possible sources for Acts are oral traditions. C.J. Hemer lists dozens of passages which he thinks are best explained as deriving from reports passed along verbally to Luke.

In recent years scholars have been far more interested in Luke as a writer and theologian than as a compiler of sources. In some cases studies have concentrated on comparing Luke's style with other ancient writers.

With the work of Hans Conzelmann in 1953 the emphasis on Luke's theology as reflected in Acts became pronounced. This perspective continues to dominate scholarly discussions today. One problem with this perspective is that it frequently ignores or denies the value of Acts as a historical record of events in the early church.

DATE OF WRITING

Acts 1:1 indicates that Luke wanted Acts to serve as the second volume of a two-volume work. For this reason Acts must be dated at the same time or later than the Gospel of Luke. The earliest dates that scholars assign to Luke are in the late 50s. Festus had already ascended to power when Acts was written, an event which is dated in A.D. 60. These boundaries fix the earliest date for Acts.

The real question is how late can Acts be dated. Some radical Bible critics have dated Acts as late as A.D. 115-130. This date reduces the chances that Luke was the author. Many scholars fix the date between A.D. 70-80. The reasons often given for this date have to do with the subject matter of Luke's Gospel, especially Luke 21:5-38. In these verses Jesus speaks of the destruction of Jerusalem. His description is so vivid that many scholars believe Luke must have recorded it after the event had occurred in A.D. 70.

One question which must arise in discussing the date of Acts has to do with the last verses of the Book. Acts closes with a description of the Apostle Paul under house-arrest in Rome. He was taken there to stand trial before Caesar. The account ends by noting that he remained there "two whole years," preaching the gospel as he waited for his accusers to arrive. Tradition indicates that he was martyred in Rome during the reign of Nero (A.D. 54-68). The question to be answered is whether Paul was martyred during this Roman imprisonment. If so, why didn't Luke record Paul's death in Acts? Is the absence of any word on Paul's death significant? Was Luke avoiding the issue in order to preserve his focus on the victorious progress of the church? If so, maybe Acts was meant to end at this point in the story. This would allow for Acts to be written later than the year of Paul's death. The date of writing could then be fixed somewhere between A.D. 70-80.

On the other hand, it may be that Luke does not record Paul's death because it had not occurred when he wrote Acts, meaning that the dating of Acts would be earlier. If Luke finished Acts before Paul's death occurred, the work must be dated somewhere in the early or mid 60s. Church tradition (especially Jerome and Eusebius) dates Paul's martyrdom in Rome around A.D. 67-68. Many scholars believe, however, that Paul was released from his house-arrest described in Acts 28. They argue that he resumed his missionary travels until the day he was once again arrested and taken to Rome. They also contend that the Pastoral letters (1, 2 Timothy and Titus) were written before this second imprisonment. If this is true, then Acts may have been written at the end of Paul's first imprisonment, or about A.D. 63.

THEME OF ACTS

Acts opens with a statement from Jesus which seems to set the tone for the entire work. Jesus promises the Apostles that they will receive power in the form of the Holy Spirit (see 1:8). He then tells them that they will be his "witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (NIV). This theme of being a witness for the gospel is carried throughout the Book of Acts. Consider the following verses in Acts:

1:22 - the replacement for Judas had to be a witness of Christ's resurrection

2:32 - Peter's sermon on Pentecost emphasized that the apostles were witnesses of the resurrection

3:15 - after healing the beggar Peter proclaimed the resurrected Christ and that the apostles were witnesses

4:20 - the apostles told the Jewish authorities they could not help proclaiming what they had seen and heard

5:32 - when the apostles were again persecuted they said they must obey God because they were witnesses along with the Holy Spirit

8:25 - Peter and John went to Samaria where they "testified and proclaimed the word of the Lord"

10:39 - Peter proclaimed to Cornelius that he was a witness to the ministry of Jesus

13:31 - Paul told the crowd in Pisidian Antioch that Jesus' followers had witnessed Christ's resurrection

22:15 - Ananias went to Paul with the message that Paul would be a witness to all men of what he had seen and heard

23:11 - God appeared to Paul encouraging him that he would testify in Rome concerning the Lord These references do not include the numerous passages in which individuals are found witnessing falsely (e.g., 6:13; 7:58; 24:1; 25:7).

As the witnesses for Christ carried the gospel toward the far reaches of the world, the church advanced everywhere. This theme is also important in Acts. The expansion of the church is presented in a historical context. Luke even dates some of the events in his record by using key Roman names and events as reference points (see 12:1, 19; 18:12; 23:24; 24:24; 25:1, 23).

As Acts 1:8 indicates, Luke shows how the gospel prevailed wherever it was proclaimed. In Jerusalem, huge numbers were baptized on the Day of Pentecost. Later, thousands were added (4:4), even though the believers were being persecuted by the Jewish authorities. Such incidents as the striking down of Ananias and Sapphira and the dissension over the ministry to Hellenistic widows did not slow down the rapid increase of converts to the gospel (5:14; 6:1,7).

Beyond the walls of Jerusalem, the gospel also found fertile ground for growth. After the conversion of Saul of Tarsus, the church in Judea, Galilee, and Samaria experienced peace and saw its numbers increasing (9:31). Peter's work in Lydda bore rich fruit (9:35) and his raising of Tabitha in Joppa brought many to believe in the Lord (9:42).

The ever-widening influence of the gospel was felt beyond Judea and Samaria as well. Antioch saw increasing numbers of believers, especially among the Gentile populations (11:21,24). The cities of southern Galatia felt the gospel's impact as Paul and Barnabas evangelized in places like Lystra, Iconium, and Derbe (see 14:1,21). Later, Paul and Silas revisited these cities and more growth came (see 16:5). On this same missionary journey Paul and Silas even crossed into Macedonia where the results were the same (see 17:12). The gospel continued to conquer hearts and minds for Christ with each passing day.

Through all of Luke's record, the role of the Holy Spirit is highlighted. From the Day of Pentecost when he was poured out (see 2:14ff), the Spirit was essential to God's purposes for the proclamation of the gospel. When the men were chosen to administer the benevolence to widows, Stephen was appointed because he was a man full of "faith and of the Holy Spirit" (see 6:5). In Samaria the new converts received a visit from the apostles who placed their hands on them, granting them the power of the Holy Spirit (see 8:17). This was a power which Simon the Sorcerer wanted to buy (see 8:18). Philip heard from the Spirit that he was to go to the chariot of the Ethiopian (see 8:29). While Peter was preaching to Cornelius, the Holy Spirit came on the listeners, interrupting Peter's address (see 10:44). Barnabas and Saul were first selected as missionaries at Antioch when the Spirit spoke to the church (see 13:2). Their travels were guided by the Holy Spirit (see 16:7) and in Ephesus Paul rebaptized believers who had not received the Spirit (see 19:1-7). When Paul addressed the Ephesian elders, he reminded them that they had become leaders because of the Spirit's ministry (see 21:28).

While Acts emphasizes that the apostles received the power of the Spirit (1:8), it also emphasizes how they used this power. They faithfully bore witness for Christ. Acts underscores the work of the apostles, or at least some of the apostles. Roughly speaking, Acts 1-12 focuses on the work of the Apostle Peter. His role in the choosing of a successor for Judas (see 1:15ff) and the preaching on the Day of Pentecost (see 2:14ff) open the book. Almost every chapter which follows contains some report on the work of Peter. He and John heal the lame man (see 3:1-10), and then stand before the Sanhedrin (see 4:1-22). He confronts Ananias and Sapphira (see 5:1-11) and Simon the Sorcerer (see 8:9-25). He experiences the vision which results in the preaching to Cornelius and the conversion of his family (see 10:9-48). He then defends his actions before the church leaders in Jerusalem (see 11:1-18). Finally, he miraculously escapes imprisonment by Herod (see 12:1-19).

With Acts 13 the spotlight shifts to the Apostle Paul. Paul and Barnabas are sent from Antioch as missionaries (see 13:2). Their report at the Jerusalem conference is crucial (see 15:12), and though they cannot agree about John Mark, a second missionary journey is undertaken by Paul and Silas (see 15:40). The second journey is followed immediately by a third (see 18:23), and then comes the account of Paul's tragic visit to Jerusalem and his arrest in the temple (see 21:30). The rest of the book describes the series of hearings Paul endures and his transport to Caesarea and on to Rome. Paul's ministry as a Roman prisoner is the focus of the final comment in Acts. For two whole years Paul stayed there in his own rented house and welcomed all who came to see him. Boldly and without hindrance he preached the kingdom of God and taught about the Lord Jesus Christ (28:30-31).

THE PURPOSE OF ACTS

For years scholars have puzzled over why Luke produced Acts. Comparing the opening of Acts with that of Luke's Gospel shows that a particular disciple named Theophilus was central to Luke's motives. Was he a new convert? Was he a wealthy patron? Was he an influential Christian? These questions have no obvious answer.

Luke implies in the opening of the gospel that he had carefully researched his material (see Luke 1:1-4). He was concerned to provide a proper sequence of events. He shows awareness of other accounts which have been written concerning Jesus.

One purpose often noted is a historical one. Luke wanted to provide a historical record of the events of Jesus' life and the progress of the first-century church. Though some scholars argue that his reasons had to do with his concerns about the return of Christ, it is possible that he saw the end of the age of the apostles coming. Perhaps Luke wanted a written record of the apostles' work in carrying on the ministry of Jesus.

The immediate purpose of Luke may be indicated in his words in the opening of the gospel. He tells Theophilus that he writes so that this believer will "know the certainty of the things" he had been taught (1:4). This comment may indicate that the two-volume work was meant for Christian instruction.

The apologetic value of Acts has often been noted. Some have wondered if Luke's work was intended to serve as a defense-brief for the Apostle Paul as he stood before Caesar. The problem with this suggestion is that Luke includes so much material that has nothing to do with Paul's defense. Why would he include the birth, ministry, death, and resurrection of the Lord? Why would he focus on the Apostle Peter in the early chapters of Acts? Acts would be very tedious reading if the main purpose were a defense of Paul.

Nevertheless, it is true that much of Acts emphasizes that the believers posed no threat to the Roman empire. When the apostles are summoned before the Jerusalem authorities, their only crime is healing the lame man (see 3:1ff). When Stephen is martyred, his only fault is his zeal for the faith (see 6:8ff). Peter's imprisonment at the hands of Herod Agrippa I is due to no fault of the Apostle (see 12:1ff). Paul's hearing before Gallio is a matter of questions about the Jewish Law (see 18:12-16). The series of trials experienced by Paul repeatedly emphasizes his innocence (see 21:29; 23:29; 24:27; 25:19; 26:31). The cumulative effect of these statements establishes that the church was never any real threat to Caesar.

Beyond these purposes, Acts has a theological purpose. Luke intends to show how the apostles began the work Jesus initiated on the earth. Acts 1:1 describes Luke's Gospel as an account of "all that Jesus began to do and to teach." Acts intends to describe how the apostles continued this work of Jesus. The Gospel begins in Jerusalem and fans out over the whole Roman world to the Imperial City itself. The salvation of the Lord is, in Paul's language, "first for the Jew, then for the Gentile" (Rom. 1:16). Acts records how God used human means to send out the divine message of salvation in Christ.

THE HISTORICITY OF ACTS

Concerning the historical accuracy of the Book of Acts modern scholarship appears to be at an impasse. Questions have been raised for years about Luke's account of events. Many of the questions have been aimed at the portrait of Paul which is presented in Acts. Since the days of F.C. Baur and the Tübingen school, the issue of how Paul is presented in Acts as compared with the Pauline letters has been prominent among scholars who study Acts. The result has been a series of scholars who cast doubts upon the historical accuracy of Acts.

Drawing much of this attention has been the relationship between Acts and Galatians. Especially important to scholars are such topics as the number of visits Paul made to Jerusalem, the description of the debate about circumcision, the matter of Paul's relationship to the other apostles, the position of Paul regarding the "apostolic decrees" (see 15:19-20), and other matters relating to Paul's association with the Jerusalem leaders. In addition questions have been raised about Paul's portrait in Acts as an apostle who would carry the decrees from church to church when he says nothing of them in his letters to some of the same churches. Also a problem is the fact that Acts is silent with regard to any of these letters Paul was addressing to the churches, even though he wrote during the very time covered in Acts. Beyond this strange silence is the other important event in Paul's ministry about which Acts is so quiet-the collection for the believers in Judea (see 1 Cor 16:1-4; Rom 15:23-33).

These differences have caused some scholars to speak of the "Lucan Paul" in contrast to the "Paul of the epistles." Another scholar explains the difference (in the tradition of Baur) by referring to the "Paulinism of Acts." Luke is viewed not as a historian recording events in the ministry of Paul, but as a theologian who carefully constructs a historical explanation of Paul even if it is at odds with historical reality. The Pauline speeches of Acts, in particular, are viewed as fabrications of Luke's theological genius, motivated by the need to present Paul in terms which agree with his own theological perspective.

For many scholars, then, Acts is regarded as so preoccupied with theological concerns as to render it suspect as a historical report of events in the life of the first-century church. In the late nineteenth and early twentieth centuries this skepticism was met with a wave of scholars who resisted such a pessimistic assessment of the historicity of Acts. Such scholars as James Smith, Henry Alford, J.B. Lightfoot, F.W. Farrar, R.B. Rackham, William Ramsay, Theodor Zahn, Adolf Harnack, Arthur McGiffert, C.C. Torrey, and H.J. Cadbury found more reasons for confidence in the historical value of Acts. The impact of Martin Dibelius, however, was decisive. His critical studies of Acts produced a significant trend toward the conclusion that Acts should be understood in terms of descriptive theology rather than history. Hans Conzelmann and Ernst Haenchen were instrumental in systematically applying the approach of Dibelius to the text of Acts. Thus a powerful stream of thought continues to influence scholars who study Acts for the purpose of clarifying the theological tendencies of early church teaching, while dismissing the historical contribution of the work.

These trends have been called into question in recent years by such scholars as F.F. Bruce, I.H. Marshall, Martin Hengel, and C.J. Hemer. But no consensus among scholars has been reached. To some extent, then, the study of Acts advances on two entirely different (if not always unrelated) tracks. Work goes on in the effort to understand the theological tendencies which shape Luke's production of the Book of Acts. At the same time other scholars look to historical and archaeological studies as potential sources for additional help in comprehending the contribution Acts makes to the historical picture of the emerging church of the first century.

Whenever scholars from the Restoration Movement have engaged in major studies of Acts, the issue of the historicity of the Book has been dominant. Alexander Campbell's Acts of the Apostles is largely a grammatical analysis of the text of Acts, but the historicity of Luke's work is assumed throughout. J.W. McGarvey's New Commentary on Acts of Apostles not only proceeds on the presupposition that Acts can be trusted as a historical representation of the events it records, but argues the point against such "infidel" scholars as Baur and Zeller. Another commentary was produced in 1896, this time by David Lipscomb. His work makes theology the primary focus, but once again the issue of the historical credibility of Acts is central.

More recent volumes have appeared which offer the same balance. H. Leo Boles produced his commentary in 1941, a study which follows in the same tradition. Don DeWelt's commentary appeared in 1958, and it is stamped with a devotional and didactic quality that makes the message of Acts practical for the believer, yet it never compromises on the assumption that Acts is reliable as a historical account. Finally, the work of Gareth Reese was pivotal. His New Testament History: A Critical and Exegetical Commentary on the Book of Acts is from the very start a work which argues the case for the historicity of Acts. With full awareness of the challenges from the Bible critics, Reese builds his case for the credibility of Luke's account of these events.

In this commentary our approach is to appreciate the theological motivations of Luke's work while not rejecting this record as the most valuable source we have regarding the developing church. Our confidence does not rest entirely on the fact that Luke's abilities as a historian have proven to be convincing. We also believe in the promise of the Lord to direct his servant into all truth.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Commentaries:

Arrington, French. The Acts of the Apostles: An Introduction and Commentary . Peabody, MA: Hendrickson, 1988.

Boles, H.L. A Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1941.

Campbell, Alexander. Acts of the Apostles . Nashville: Gospel Advocate, 1858.

Conzelmann, Hans. Acts of the Apostles , trans. James Limburg, A. Thomas Kraabel, Donald Juel. Philadelphia: Fortress, 1987.

Carter, C.W. and Ralph Earle. Acts of the Apostles . Grand Rapids: Zondervan, 1959.

DeWelt, Don. Acts Made Actual . Joplin, MO: College Press, 1969.

Foster, Lewis. "Acts," in The NIV Study Bible . Grand Rapids: Zondervan, 1985.

Harnack, Adolf. The Acts of the Apostles , trans. J.R. Wilkinson. London: Williams & Norgate, 1909.

Haenchen, Ernst. The Acts of the Apostles: A Commentary , trans.Bassil Blackwell. Philadelphia: Westminster, 1971.

Harrison, E.F. Interpreting Acts . Grand Rapids: Zondervan, 1986.

Lake, Kirsopp and H.J. Cadbury. The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 4. Grand Rapids: Baker, 1979.

Lipscomb, David. Commentary on Acts of the Apostles . Nashville: Gospel Advocate, 1896.

McGarvey, J.W. New Commentary on the Acts of the Apostles . 2 Vols. in One. Cincinnati: Standard, 1892.

Marshall, I.H. The Acts of the Apostles , Tyndale Commentary. Grand Rapids: Eerdmans, 1980.

Munck, Johannes. The Acts of the Apostles . The Anchor Bible. Garden City, NY: Doubleday, 1967.

Pesch, Rudolf. Die Apostelgeschichte . Teilband I: Apg. 1-12. Zurich: Benziger, 1986.

Polhill, John. Acts . The New American Commentary. Nashville: Broadman, 1992.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Reese, Gareth. New Testament History: A Critical and Exegetical Commentary on the Book of Acts . Joplin, MO: College Press, 1991.

Williams, C.S.C. A Commentary on the Acts of the Apostles . Harper's New Testament Commentaries. Peabody, MA: Hendrickson, 1988.

Special Studies:

Arrington, French. New Testament Exegesis: Examples . Washington, D.C.: University Press of America, 1977.

Barrett, C.K. The New Testament Background: Selected Documents . New York: Harper & Row, 1961.

Bassler, Jouette. Divine Impartiality: Paul and a Theological Axiom . Chico, CA: Scholars Press, 1982.

Beasley-Murray, George. Baptism in the New Testament . Grand Rapids: Eerdmans, 1974.

Behm, Johannes. "Glossa," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 1. Grand Rapids: Eerdmans, 1964.

Beitzel, Barry. The Moody Atlas of Bible Lands . Chicago: Moody, 1985.

Blaiklock, E.M. "The Acts of the Apostles as a Document of First-Century History," in Apostolic History and the Gospel , ed. Ward Gasque, Ralph Martin. Grand Rapids: Eerdmans, 1970.

Cadbury, H.J. "Roman Law and the Trial of Paul," in The Beginnings of Christianity , ed. F.J. Foakes-Jackson. Vol. 5. Grand Rapids: Baker, 1975.

. Style and Literary Method of Luke Part 1. Cambridge: Harvard University Press, 1920.

. The Making of Luke-Acts . New York: MacMillan, 1927.

Casson, Lionel. Ships and Seamanship in the Ancient World . Princeton: Princeton University Press, 1973.

. The Ancient Mariners . New York: Macmillan, 1959.

Conzelmann, Hans. The Theology of St. Luke , trans. G. Buswell. New York: Harper & Row, 1960.

Cottrell, Jack. Baptism: A Biblical Study . Joplin, MO: College Press, 1989.

Dahl, Nils. "The Story of Abraham in Luke-Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Davies, W.D. Paul and Rabbinic Judaism . London: SPCK, 1958.

. The Gospel and the Land . Berkeley: University of California, 1974.

. Torah in the Messianic Age and/or the Age to Come. Philadelphia: SBL, 1952.

Dibelius, Martin. "The Acts of the Apostles in the Setting of the History of Early Christian Literature," in Studies in the Acts of the Apostles , trans. M. Ling. London: SCM, 1956.

. "Paul on the Areopagus," Ibid.

Dunn, J.D.G. Baptism in the Holy Spirit . Philadelphia: Westminster, 1970.

. Jesus and His Spirit . Philadelphia: Westminster, 1975.

Dupont, Jacques. The Salvation of the Gentiles: Essays on the Acts of the Apostles . New York: Paulist, 1967.

. The Sources of Acts: The Present Position , trans. Kathleen Pond. London: Darton, Longman, & Todd, 1964.

Easton, Burton. Early Christianity: The Purpose of Acts and Other Papers , ed. F.C. Grant. London: SPCK, 1955.

Ellis, E.E. Paul's Use of the Old Testament . Grand Rapids: Baker, 1985.

Enslin, Morton. Reapproaching Paul . Philadelphia: Westminster, 1987.

Esler, Philip. Community and Gospel in Luke-Acts: The Social and Political Motivations of Lucan Theology . Cambridge: Cambridge University Press, 1987.

Filson, Floyd. "The Journey Motif in Luke-Acts," in Apostolic History and the Gospel , ed. W.W. Gasque and Ralph Martin. Grand Rapids: Eerdmans, 1970.

Fitzmyer, Joseph. Essays on the Semitic Background of the New Testament . London: Geoffrey Chapman, 1971.

Flew, R.N. Jesus and His Church: A Study of the Idea of the Ecclesia in the New Testament . London: Epworth, 1943.

Gärtner, Bertil. The Areopagus Speech and Natural Revelation . Uppsala: Gleerup, 1955.

Gasque, Ward. A History of the Criticism of the Acts of the Apostles . Tübingen: Mohr, 1975.

Gaston, Lloyd. No Stone on Another: Studies in the Significance of the Fall of Jerusalem in the Synoptic Gospels . Leiden: E.J. Brill, 1970.

Georgi, Dieter. The Opponents of Paul in Second Corinthians . Philadelphia: Fortress, 1986.

Goulder, M.D. Type and History in Acts . London: SPCK, 1964.

Guthrie, Donald. New Testament Introduction . Downers Grove, IL: InterVarsity, 1970.

Hamey, L.A. and J.A. The Roman Engineers . Cambridge: Cambridge University Press, 1981.

Harnack, Adolf. Luke the Physician , trans. J.R. Wilkinson. New York: Putnam's, 1907.

Harris, J.R. Testimonies , I, II. Cambridge: Cambridge University Press, 1916.

Hemer, C.J. The Book of Acts in the Setting of Hellenistic History , ed. Conrad Gempf. Winona Lake, IN: Eisenbrauns, 1990.

Hengel, Martin. Between Jesus and Paul , trans. John Bowden. Philadelphia: Fortress, 1983.

. Judaism and Hellenism: Studies in Their Encounter in Palestine during the Early Hellenistic Period , trans. John Bowden. 2 Vols. in One. Philadelphia: Fortress, 1981.

Hobart, W.K. The Medical Language of St. Luke . London: Longmans Green, 1882.

Horsley, Richard. Bandits, Prophets, and Messiahs: Popular Movements in the Time of Jesus . New York: Harper and Row, 1985.

Horton, Jr., Fred. "Reflections on the Semitisms of Luke-Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hubbard, Benjamin. "The Role of Commissioning Accounts in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Hurd, John. The Origin of 1 Corinthians . London: SPCK, 1965.

Jensen, Irving. Acts: An Independent Study . Chicago: Moody, 1974.

Jeremias, Joachim. Jerusalem in the Time of Jesus , trans. F.H. and C.H. Cave. Philadelphia: Fortress, 1989.

Jervell, Jacob. Luke and the People of God: A New Look at Luke-Acts . Minneapolis: Augsburg, 1979.

Jewett, Paul. Infant Baptism and the Covenant of Grace . Grand Rapids: Eerdmans, 1978.

Jewett, Robert. A Chronology of Paul's Life . Philadelphia: Fortress, 1979.

Johnson, Luke. S haring Possessions: Mandate and Symbol of Faith . Philadelphia: Fortress, 1981.

Kim, Seyoon. The Origin of Paul's Gospel . Tübingen: J.C.B. Mohr, 1981.

Kurz, William. "Luke-Acts and Historiography in the Greek Bible," in SBL Seminar Papers 1980, ed. P.J. Achtemeier. Chico, CA: Scholars Press, 1980.

Ladd, George. A Theology of the New Testament . Grand Rapids: Eerdmans, 1974.

Lohse, Eduard. "Pentekoste," in TDNT , ed. Gerhard Kittel, Gerhard Friedrich; trans. Geoffrey Bromiley. Vol. 6. Grand Rapids: Eerdmans, 1964.

Longenecker, Richard. Paul, Apostle of Liberty . Grand Rapids: Baker, 1977.

McRay, John. Archaeology and the New Testament . Grand Rapids: Baker, 1991.

Maddox, Robert. The Purpose of Luke-Acts . Edinburgh: T & T Clark, 1982.

Manson, T.W. The Servant-Messiah . Cambridge: Cambridge University Press, 1953.

Marshall, I.H. Luke: Historian and Theologian . Grand Rapids: Zondervan, 1970.

Martin, Ralph. New Testament Foundations . 2 Vols. Grand Rapids: Eerdmans, 1978.

Miesner, Donald. "The Missionary Journeys Narrative: Patterns and Implications," in Perspective on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Minear, Paul. Images of the Church in the New Testament . Philadelphia: Westminster, 1977.

Moore, G.F. Judaism in the First Centuries of the Christian Era . New York: Schocken, 1971.

Moule, C.F.D. "Obligation in the Ethic of Paul," in Essays in New Testament Interpretation . Cambridge: Cambridge University Press, 1982.

. "The Christology of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Moulton, J.H., W.F. Howard, and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T & T Clark, 1963.

Munck, Johannes. Paul and the Salvation of Mankind , trans. Frank Clarke. Richmond, VA: John Knox, 1959.

Nickle, K.F. The Collection . London: SCM, 1966.

Norden, Eduard. Agnostos Theos . Stuttgart: Teubner, 1923.

O'Neill, J.C. The Theology of Acts in Its Historical Setting . London: SPCK, 1961.

Plevnik, Joseph. What Are They Saying about Paul? New York: Paulist Press, 1986.

Ramsay, William. Luke the Physician . London: Hodder and Stoughton, 1908.

. St. Paul the Traveller and Roman Citizen . Grand Rapids: Baker, 1978.

Richard, Earl. Acts 6:1-8:4: The Author's Method of Composition. Missoula: Scholars Press, 1978.

Rienecker, Fritz. A Linguistic Key to the Greek New Testament , trans. Cleon Rogers, Jr. Grand Rapids: Zondervan, 1980.

Rivkin, Ellis. A Hidden Revolution . Nashville: Abingdon, 1978.

Robertson, A.T. Luke the Historian in Light of Research . Edinburgh: T & T Clark, 1920.

Robinson, J.A.T. Twelve New Testament Studies . London: SCM, 1962.

Robbins, Vernon. "By Land and by Sea: The We-Passages and Ancient Sea Voyages," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Russell, Bob. Making Things Happen: The Power of Christian Leadership . Cincinnati: Standard, 1987.

Sanders, E.P. Paul and Palestinian Judaism . Philadelphia: Fortress, 1977.

Scharlemann, Martin. Stephen: A Singular Saint . Rome: Pontifical Biblical Institute, 1968.

Schürer, Emil. The History of the Jewish People in the Age of Jesus Christ , ed. and rev. Geza Vermes, Fergus Millar, and Matthew Black. Edinburgh: T & T Clark, 1979.

Shepard, J.W. The Life and Letters of the Apostle Paul: An Exegetical Study . Grand Rapids: Eerdmans, 1956.

Sherwin-White, A.N. Roman Society and Roman Law in the New Testament . Oxford: Clarendon, 1963.

Smith, James. The Voyage and Shipwreck of St. Paul , 3rd ed. London: Longmans, Green, and Co., 1866.

Spiro, Abram. "Stephen's Samaritan Backgound," in Johannes Munck, The Acts of the Apostles , Anchor Bible. Garden City, NY: Doubleday, 1967.

Stagg, Frank. The Book of Acts: The Early Struggle for an Unhindered Gospel . Nashville: Broadman, 1955.

Stagg, Frank and Evelyn . Woman in the World of Jesus . Philadelphia: Westminster, 1978.

Stendahl, Krister. "The Apostle Paul and the Introspective Conscience of the West," in Paul among Jews and Gentiles . Philadelphia: Fortress, 1983.

Swidler, Leonard. Biblical Affirmations of Woman . Philadelphia: Westminster, 1979.

Talbert, Charles. Literary Patterns, Theological Themes and the Genre of Luke-Acts . Missoula: Scholars Press, 1974.

Tarn, W.W. and G.T. Griffith. Hellenistic Civilization . Cleveland: World Publishing, 1969.

Torrey, C.C. The Composition and Date of Acts . Cambridge: Harvard University Press, 1916.

Trites, Allison. The New Testament Concept of Witness . Cambridge: Cambridge University Press, 1977.

van Unnik, W.C. "Luke-Acts, A Storm Center in Contemporary Scholarship," in Studies in Luke-Acts , ed. Leander Keck and J.L. Martyn. Philadelphia: Fortress, 1980.

. "Tarsus or Jerusalem: The City of Paul's Youth," trans. G. Ogg, in Sparsa Collecta . Part 1. Leiden: E.J. Brill, 1973.

Veltman, Fred. "The Defense Speeches of Paul in Acts," in Perspectives on Luke-Acts , ed. Charles Talbert. Edinburgh: T & T Clark, 1978.

Via, E.J. "An Interpretation of Acts 7:35-37 from the Perspective of Major Themes in Luke-Acts," in Society of Biblical Literature 1978 Seminar Papters , ed. Paul Achtemeier. Missoula: Scholars Press, 1978.

Vielhauer, Philipp. "On the 'Paulinism' of Acts," in Studies in Luke-Acts , ed. Leander Keck, J.L. Martyn. Philadelphia: Fortress, 1980.

Wilson, Stephen. "Law and Judaism in Acts," in SBL Seminar Papers 1980, ed. Paul Achtemeier. Chico, CA: Scholars Press, 1980.

. The Gentiles and the Gentile Mission in Luke-Acts . Cambridge: Cambridge University Press, 1973.

Periodicals:

Acworth, Angus. "Where Was St. Paul Shipwrecked? A Re-examination of the Evidence." JTS 24 (1973): 190-193.

Bamberger, Bernard. "The Sadducees and the Belief in Angels." JBL 82 (1963): 433-435.

Best, Ernest. "Acts XIII.1-3." JTS 11 (1960): 344-348.

Blevins, William. "The Early Church: Acts 1-5." RevEx 71 (1974): 463-474.

Bowker, J.W. "Speeches in Acts." NTS 14 (1968): 96-111.

Bruce, F.F. "Chronological Questions in the Acts of the Apostles." BJRL 68 (1986): 273-295.

Bull, Robert. "Caesarea Maritima: The Search for Herod's City." BAR 8 (1982): 24-41.

Cadbury, H.J. "Erastus of Corinth." JBL 50 (1930): 42-58.

. "Lexical Notes on Luke-Acts: V. Luke and the Horse-Doctors." JBL 52 (1933): 55-65.

Catchpole, David. "Paul, James and the Apostolic Decree." NTS 23 (1977): 428-444.

Cosgrove, Charles. "The Divine dei in Luke-Acts." NovT 26 (1984): 168-190.

Clark, David. "What Went Overboard First?" BTr 26 (1975): 144-146.

Culpepper, R.A. "Paul's Mission to the Gentile World." RevEx 71 (1974): 487-497.

Daube, David. "On Acts 23: Sadducees and Angels." JBL 109 (1990): 493-497.

Davis, J.C. "Another Look at the Relationship between Baptism and Forgiveness of Sins in Acts 2:38." RestQ 24 (1981): 80-88.

Downing, F.G. "Common Ground with Paganism in Luke and Josephus." NTS 28 (1982): 546-559.

Duncan, G.S. "Paul's Ministry in Asia - The Last Phase." NTS 3 (1957): 211-218.

Filson, Floyd. "The Christian Teacher in the First Century." JBL 60 (1941): 317-328.

Fitzgerald, Michael. "The Ship of Saint Paul: Comparative Archaeology." BA 53 (1990): 31-39.

Fitzmyer, Joseph. "The Ascension of Christ and Pentecost." TS 45 (1984): 409-440.

Gilchrist, J.M. "On What Charge Was St. Paul Brought to Rome?" ExpT 78 (1967): 264-266.

Goldsmith, Dale. "Acts 13:33-37: A Pesher on II Samuel 7." JBL 87 (1968): 321-324.

Goodspeed, E.J. "Gaius Titius Justus." JBL 69 (1950): 382-383.

Gordon, Alasdair. "The Fate of Judas according to Acts 1:18." EQ 43 (1971): 97-100.

Greenhut, Zvi. "Burial Cave of the Caiaphas Family." BAR 18 (1992): 29-36.

Haldane, Douglas. "Anchors of Antiquity." BA 53 (1990): 19-24.

Hemer, C.J. "First Person Narrative in Acts 27-28." TB 36 (1985): 97-98.

Hirschfield, Nicolle. "The Ship of St. Paul - Part I: Historical Background." BA 53 (1990): 19-24.

Hohlfelder, Robert. "Caesarea beneath the Sea." BAR 8 (1982): 42-47.

Horsley, G.H.R. "The Inscriptions of Ephesos and the New Testament." NovT 34 (1992): 105-168.

Kepple, Robert. "The Hope of Israel, The Resurrection of the Dead, and Jesus: A Study of Their Relationship in Acts with Particular Regard to the Understanding of Paul's Trial Defense." JETS 20 (1977): 231-241.

Kilgallen, John. "The Function of Stephen's Speech (Acts 7:2-53)." Biblica 70 (1989). 173-193.

Kilpatrick, G.D. "Acts XXIII.23 DEXIOLABOI ." NTS 14 (1963): 393-394.

Kodell, Jerome. "'The Word of God grew': The Ecclesial Tendency of logos in Acts 1,7; 12,24; 19,20." Biblica 55 (1974): 505-519.

Ladouceur, David. "Hellenistic Preconceptions of Shipwreck and Pollution as a Context for Acts 27-28." HTR 73 (1980): 435-449.

Lofthouse, W.F. "The Holy Spirit in the Acts and the Fourth Gospel." ExpT 52 (1940-41): 334-337.

Malherbe, Abraham. "Gentle as Nurse." NovT 12 (1970): 203-217.

Mare, Harold. "Acts 7: Jewish or Samaritan?" WThJ 34 (1971): 1-21.

Mastin, B.A. "Scaeva the Chief Priest." JTS 27 (1976): 405-412.

Meinardus, Otto. "St. Paul Shipwrecked in Dalmatia." BA 39 (1976): 145-147.

Merrill, Eugene. "Paul's Use of 'About 450 Years' in Acts 13:20." BiblThecSac 138 (1981): 246-257.

Metzger, Bruce. "The Meaning of Christ's Ascension." ChrT 10 (1966): 863-864.

Miles, Gary and Garry Trompf. "Luke and Antiphon: The Theology of Acts 27-28 in the Light of Pagan Beliefs about Divine Retribution, Pollution, and Shipwreck." HTR 69 (1976): 259-267.

Nash, Donald. "For the Remission of Sin." ChrSt (3-30-75): 270-272.

Palmer, Darryl. "Acts and the Historical Monograph." TB 43 (1992): 373-388.

Parrat, J.K. "The Rebaptism of the Ephesian Disciples." ExpT (1968): 182-183.

Parker, Pierson. "Once More, Acts and Galatians." JBL 36 (1967): 175-182.

Rapuano, Yehudah. "Did Philip Baptize the Eunuch at Ein Yael?" BAR (1990): 44-49.

Scott, J.J. "Stephen's Speech: A Possible Model for Luke's Historical Method?" JETS 17 (1974): 91-97.

. "The Cornelius Incident in the Light of Its Jewish Setting." JETS 34 (1991): 475-484.

Slater, Thomas. "The Possible Influence of LXX Exodus 20:11 on Acts 14:15." AUSS 30 (1992): 151-152.

Stagg, Frank. "The Unhindered Gospel." RevEx 71 (1974): 451-462.

Stein, Robert. "The Relationship of Galatians 2:1-10 and Acts 15:1-35: Two Neglected Arguments." JETS 17 (1974): 239-242.

Stoops, Jr., R.F. "Riot and Assembly: The Social Context of Acts 19:23-41." JBL 108 (1989): 73-91.

Talbert, Charles. "The Place of the Resurrection in the Theology of Luke." Int 46 (1992): 19-30.

Thornton, T.C.G. "Stephen's Use of Isaiah LXVI.1." JTS 25 (1974): 432-435.

Tiede, David. "The Exaltation of Jesus and the Restoration of Israel in Acts 1." HTR 79 (1986): 278-286.

Trites, Allison. "The Importance of Legal Scenes and Language in the Book of Acts." NovT 16 (1974): 278-284.

Viviano, Benedict and Justin Taylor. "Sadducees, Angels, and Resurrection (Acts 23:8-9)." JBL 111 (1992): 496-498.

Walker, William. "Acts and the Pauline Corpus Reconsidered." JSNT 24 (1985): 3-23.

Wall, Robert. "Successors to 'the Twelve' according to Acts 12:1-17." CBQ 53 (1991): 628-643.

Wilcox, Max. "The 'God-Fearers' in Acts - A Reconsideration." JSNT 13 (1981): 102-122.

Workman, W.P. "A New Date Indication in Acts." ExpT 11 (1900): 316-317.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

ChrSt . . . Christian Standard

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: Acts (Outline)

OUTLINE

I. THE CHURCH IN JERUSALEM - 1:1-8:1a

A. INTRODUCTION OF THE BOOK - 1:1-3

B. THE COMMISSIONING OF THE APOSTLES - 1:4-8

C. THE ASCENSION OF CHRIST - 1:9-11

D. WAITING FOR THE HOLY SPIRIT - 1:12-14

E. THE REPLACEMENT OF JUDAS ISCARIOT - 1:15-26

F. THE DAY OF PENTECOST - 2:1-47

1. The Apostles Baptized with the Holy Spirit - 2:1-4

2. The Amazement of the Crowd - 2:5-13

3. The Sermon of Peter - 2:14-36

a. The Promise of Joel - 2:14-21

b. The Proclamation of Jesus' Resurrection - 2:22-28

c. Jesus the Lord and Messiah - 2:29-36

4. The Call to Repentance - 2:37-40

5. The First Church - 2:41-47

G. THE HEALING OF THE LAME MAN AND ITS CONSEQUENCES - 3:1-4:31

1. A Cripple Cured - 3:1-10

2. Peter's Address in Solomon's Colonnade - 3:11-26

a. The Power of Jesus' Name - 3:11-16

b. The Call to Repentance - 3:17-21

c. The Witness of the Prophets - 3:22-26

3. The Arrest of Peter and John - 4:1-4

4. Peter and John before the Sanhedrin - 4:5-12

5. The Debate in the Sanhedrin - 4:13-17

6. The Prohibition against Preaching Christ - 4:18-22

7. The Release of Peter and John - 4:23-31

a. Their Reunion with the Twelve - 4:23

b. Their Prayer for Boldness - 4:24-30

c. Their Power from the Holy Spirit - 4:31

H. THE UNITY AND GENEROSITY OF THE EARLY CHURCH - 4:32-5:16

1. The Sharing of Material Possessions by Believers - 4:32-35

2. The Example of Barnabas - 4:36-37

3. The Deceit of Ananias and Sapphira - 5:1-11

4. The Signs and Wonders from the Apostles - 5:12-16

I. THE ARREST OF THE APOSTLES - 5:17-42

1. The Imprisonment of the Apostles - 5:17-26

2. The Apostles before the Sanhedrin - 5:27-40

3. The Continued Witness of the Apostles - 5:41-42

J. THE CHOOSING OF THE SEVEN DEACONS - 6:1-7

K. THE ARREST, TRIAL, AND STONING OF STEPHEN - 6:8-8:1a

1. False Accusations Against Him - 6:8-15

2. Stephen's Defense - 7:1-53

a. The Old Testament Patriarchs - 7:1-8

b. Israel in Egypt - 7:9-19

c. Early Days of Moses - 7:20-29

d. The Call of Moses - 7:30-34

e. The Wilderness Wanderings - 7:35-43

f. The Tabernacle and the Temple - 7:44-50

g. The Personal Application - 7:51-53

h. The Final Witness of Stephen - 7:54-56

i. The Death of Stephen - 7:57-60

j. The Consent of Saul - 8:1a

II. THE CHURCH IN JUDEA AND SAMARIA - 8:1b-12:25

A. PERSECUTION AND DISPERSION OF THE CHURCH - 8:1b-3

B. MINISTRY OF PHILIP - 8:4-40

1. Philip in Samaria - 8:4-8

2. The Conversion of Simon Magus - 8:9-13

3. The Visit of Peter and John to Samaria - 8:14-17

4. Peter's Condemnation of Simon's Offer to Pay for the Holy Spirit - 8:18-24

5. The Return of the Apostles to Jerusalem - 8:25

6. Philip and the Conversion of the Ethiopian - 8:26-40

C. THE CONVERSION OF SAUL OF TARSUS - 9:1-31

1. The Expedition of Saul to Damascus - 9:1-2

2. The Light and the Voice from Heaven - 9:3-7

3. The Entrance of Saul to Damascus - 9:8-9

4. The Commissioning of Ananias to Visit Saul - 9:10-16

5. The Visit from Ananias - 9:17-19a

6. The Preaching of Saul in Damascus - 9:19b-22

7. The Escape of Saul from Damascus - 9:23-25

8. The Ministry of Saul in Jerusalem and His Departure for Tarsus - 9:26-30

D. PEACE AND PROSPERITY FOR THE CHURCH - 9:31

E. PETER'S MINISTRY IN WESTERN JUDEA - 9:32-43

1. The Ministry at Lydda: Healing of Aeneas - 9:32-35

2. The Ministry at Joppa: The Raising of Dorcas - 9:36-43

F. THE CONVERSION OF THE FIRST GENTILES - 10:1-11:18

1. The Ministry of Peter at Caesarea - 10:1-48

a. The Vision Seen by Cornelius - 10:1-8

b. The Vision Seen by Peter - 10:9-16

c. The Arrival at Joppa of Servants Sent by Cornelius - 10:17-23a

d. The Visit of Peter to the House of Cornelius - 10:23b-33

e. The Sermon by Peter - 10:34-43

f. The Reception of the Holy Spirit by Gentiles - 10:44-48

2. The Endorsement of Peter's Ministry by the Jerusalem Leadership - 11:1-18

a. The Questioning of the Jerusalem Leaders - 11:1-3

b. The Defense by Peter - 11:4-17

c. The Defense Accepted - 11:18

G. THE CHRISTIANS AT ANTIOCH - 11:19-30

1. Evangelism among the Gentiles of Antioch - 11:19-21

2. The Ministry of Barnabas and Saul at Antioch - 11:22-26

3. The Famine Relief Work from Antioch - 11:27-30

H. THE PERSECUTION OF THE CHURCH BY HEROD AGRIPPA I - 12:1-25

1. The Martyrdom of James and Imprisonment of Peter - 12:1-4

2. The Escape of Peter from Prison - 12:5-11

3. The Report of Peter about the Escape - 12:12-17

4. The Discovery of Peter's Escape - 12:18-19a

5. The Death of Herod Agrippa I - 12:19b-23

6. The Continued Progress of the Gospel - 12:24

7. The Return of Barnabas and Saul to Antioch - 12:25

III. THE CHURCH IN THE ENDS OF THE EARTH - 13:1-28:31

A. THE FIRST MISSIONARY JOURNEY - 13:1-14:28

1. The Commissioning of Barnabas and Saul at Antioch - 13:1-3

2. The Arrival of Barnabas and Saul on Cyprus - 13:4-5

3. The Confrontation at Paphos - 13:6-12

4. The Arrival at Pisidian Antioch - 13:13-15

5. Paul's Address in the Synagogue - 13:16-41

a. Old Testament Prelude to Christ - 13:16-22

b. Fulfillment in Christ - 13:23-37

c. Conclusion and Warning - 13:38-41

6. The Response to Paul's Address - 13:42-43

7. Gentile Interest and Jewish Opposition - 13:44-52

8. The Visit to Iconium - 14:1-7

9. The Healing at Lystra - 14:8-13

10. Paul's Address about the Living God - 14:14-18

11. The Stoning of Paul - 14:19-20a

12. The Visit to Derbe and Return to Lystra, Iconium, and Pisidian Antioch - 14:20b-23

13. Return to Antioch of Syria - 14:24-28

B. THE COUNCIL AT JERUSALEM - 15:1-35

1. The Visit of Judaizers to Antioch - 15:1-2

2. The Journey of Paul and Barnabas to Jerusalem - 15:3-5

3. The Convening of the Council - 15:6

4. The Address of Peter - 15:7-11

5. The Address of Paul and Barnabas - 15:12

6. The Summation by James - 15:13-21

7. The Apostolic Letter to Gentile Christians - 15:22-29

8. The Reception of the Apostolic Letter by the Church in Antioch - 15:30-35

C. THE SECOND MISSIONARY JOURNEY - 15:36-18:22

1. The Proposal and the Debate about John Mark - 15:36-39

2. The Journey through Syria and Cilicia - 15:40-41

3. The Visit to Derbe and Lystra - 16:1-4

4. The Growth of the Churches - 16:5

5. The Journey through Phrygia and Galatia - 16:6-7

6. The Macedonian Vision in Troas - 16:8-10

7. The Visits to Samothrace and Neapolis - 16:11

8. The Visit to Philippi - 16:12-40

a. The Faith of Lydia - 16:12-15

b. The Slave Girl with the Spirit of Divination - 16:16-22

c. The Imprisonment - 16:23-26

d. The Conversion of the Jailer - 16:27-34

e. The Departure - 16:35-40

9. The Visits at Amphipolis and Apollonia - 17:1a

10. The Visit at Thessalonica - 17:1b-9

a. Paul's Preaching in the Synagogue - 17:1b-4

b. The Backlash from the Jews - 17:5-9

11. The Visit of Paul and Silas in Berea - 17:10-14

12. The Visit at Athens - 17:15-34

a. Paul's Preaching in Athens - 17:15-17

b. Paul's Encounter with the Philosophers - 17:18

c. Paul's Address in the Areopagus - 17:19-31

1) Paul's Acknowledgement of Their Idols - 17:19-23

2) God the Creator of Everything - 17:24-26

3) God Who is Near Enough to Touch - 17:27-29

4) God Who Judges and Demands Repentance - 17:30-31

d. The Reaction to Paul's Preaching - 17:32-34

13. The Visit at Corinth - 18:1-17

a. Paul's Arrival and Ministry with Aquila and Priscilla - 18:1-4

b. Resistance from the Jews and Paul's Decision to Preach to the Gentiles - 18:5-6

c. Encouragement in a Night Vision - 18:7-10

d. Paul's Trial before Gallio - 18:11-17

14. The Visit at Cenchrea - 18:18

15. The Visit at Ephesus - 18:19-21

16. The Journey to Caesarea, Jerusalem,and Antioch of Syria - 18:22

D. THE THIRD MISSIONARY JOURNEY - 18:23-21:16

1. The Journey through Galatia and Phrygia - 18:23

2. The Ministry of Apollos in Ephesus and Corinth - 18:24-28

3. The Twelve Disciples at Ephesus - 19:1-7

4. Paul's Preaching in the Synagogue and the School of Tyrannus - 19:8-10

5. The Conflict with the Exorcists - 19:11-19

6. The Growth of Paul's Ministry - 19:20

7. Paul's Plans to Visit Rome - 19:21-22

8. The Riot of Demetrius and the Silversmiths - 19:23-41

a. The Anger of the Silversmiths - 19:23-28

b. The Demonstration in the Theater - 19:29-34

c. The Calming Words of the Town Clerk - 19:35-41

9. The Journey through Macedonia and Greece - 20:1-6

10. The Visit at Troas - 20:7-12

11. The Visits at Assos, Mitylene, Kios (Chios), Samos, and Miletus - 20:13-15

12. The Meeting with the Ephesian Elders - 20:16-38

a. Paul's Summons of the Ephesian Elders - 20:16-17

b. Paul's Reflections on His Ephesian Ministry - 20:18-21

c. Paul's Expectations for the Future - 20:22-24

d. Paul's Charge to the Ephesian Elders - 20:25-31

e. Paul's Final Admonition - 20:32-35

f. The Emotional Parting - 20:36-38

13. The Stops at Cos, Rhodes, and Patara - 21:1-2

14. The Arrival at Tyre - 21:3-6

15. The Arrival at Ptolemais and Caesarea - 21:7-14

a. The Entrance into the Home of Philip - 21:7-9

b. The Warning of Agabus and Paul's Response - 21:10-14

16. The Arrival at Jerusalem - 21:15-16

E. PAUL'S VISIT TO THE TEMPLE AND HIS ARREST - 21:17-23:30

1. Paul's Reception by the Church - 21:17-26

a. Paul's Report of the Gentile Response to the Gospel - 21:17-19

b. The Proposal of James and the Elders - 21:20-26

2. The Riot in the Temple - 21:27-30

3. Paul's Rescue by the Romans - 21:31-36

4. Paul's Request for Permission to Address the Mob - 21:37-40

5. Paul's Defense to the Jews - 22:1-21

a. Paul's Early Days - 22:1-5

b. The Episode on the Damascus Road - 22:6-11

c. The Visit from Ananias of Damascus - 22:12-16

d. The Vision in the Temple - 22:17-21

6. The Reaction of the Mob and Paul's Imprisonment - 22:22-29

7. The Trial before the Sanhedrin - 22:30-23:10

a. The Confrontation with the High Priest - 22:30-23:5

b. The Division of the Pharisees and Sadducees over the Resurrection Hope - 23:6-10

8. The Word of Encouragement from God - 23:11

9. The Conspiracy Against Paul's Life - 23:12-15

10. The Discovery of the Conspiracy - 23:16-22

11. The Decision to Transfer Paul to Caesarea - 23:23-24

12. The Letter from the Tribune to Felix - 23:25-30

F. THE IMPRISONMENT AT CAESAREA - 23:31-26:32

1. Paul's Transfer to Caesarea - 23:31-35

2. Paul's Trial before Felix - 24:1-21

a. The Accusations Against Paul - 24:1-9

b. The Defense by Paul - 24:10-21

3. The Postponement of a Verdict by Felix - 24:22-23

4. Paul's Interviews with Felix - 24:24-26

5. The Ascension of Festus: Paul's Continued Custody - 24:27

6. The Visit of Festus to Jerusalem - 25:1-5

7. Paul's Appeal to Caesar - 25:6-12

8. The Visit of Agrippa II and Bernice to Festus - 25:13-22

9. Paul's Appearance before Agrippa - 25:23-26:32

a. The Presentation of Paul to Agrippa by Festus - 25:23-27

b. Paul's Address to Agrippa - 26:1-23

1) The Introduction - 26:1-3

2) Paul's Pharisaic Heritage - 26:4-8

3) Paul's Former Zeal Against Christians - 26:9-11

4) Paul's Experience on the Road to Damascus - 26:12-18

5) Paul's Obedience to God - 26:19-20

6) Paul's Arrest - 26:21

7) Paul's Continuing Preaching of Christ - 26:22-23

c. The Interchange Between Festus, Paul, and Agrippa - 26:24-29

d. The Agreement Regarding Paul's Innocence - 26:30-32

G. PAUL'S VOYAGE TO ROME - 27:1-28:31

1. The Journey from Caesarea to Sidon - 27:1-3

2. The Journey from Sidon to Myra - 27:4-6

3. The Journey from Myra around Crete - 27:7

4. The Arrival at Fair Havens - 27:8-15

a. Paul's Warning About the Coming Danger - 27:8-12

b. The Storm at Sea - 27:13-15

5. The Difficult Journey around Cauda - 27:16-17

6. The Shipwreck - 27:18-44

a. The Attempts to Lighten the Ship - 27:18-19

b. Paul's Words of Encouragement - 27:20-26

c. The Sighting of Land - 27:27-29

d. The Attempt of the Sailors to Escape - 27:30-32

e. Paul's Encouragement of the Crew to Eat - 27:33-38

f. The Running Aground of the Ship - 27:39-41

g. The Escape to Dry Land - 27:42-44

7. The Winter at Malta - 28:1-10

a. The Welcome by the Barbarians - 28:1-6

b. Paul's Ministry of Healing - 28:7-10

8. The Journey to Syracuse - 28:11-12

9. The Journey to Rhegium and Puteoli - 28:13-14

10. The Welcome at Three Taverns - 28:15

11. The Imprisonment at Rome - 28:16-29

a. The Arrival at Rome - 28:16

b. Paul's Preaching to the Jews - 28:17-29

1) Paul's Defense - 28:17-20

2) The Request for Further Information by the Jews - 28:21-22

3) The Interview with the Jews - 28:23

4) The Mixed Response - 28:24-29

12. Paul's Two Years in Rome - 28:30-31

-College Press New Testament Commentary: with the NIV