Acts 15
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Acts 15
The Dispute Over Circumcision
1And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
Jamieson-Fausset-Brown
CHAPTER 15
Ac 15:1-35. Council at Jerusalem to Decide on the Necessity of Circumcision for the Gentile Converts.
1-2. certain men--See the description of them in Ga 2:4.
CHAPTER 15
Ac 15:1-35. Council at Jerusalem to Decide on the Necessity of Circumcision for the Gentile Converts.
1-2. certain men--See the description of them in Ga 2:4.
The Pulpit Commentary
Came down … and taught for which came down … taught, A.V.; saying for and said, A.V.; custom (ἔθος) for manner, A.V. Except ye be circumcised, etc. The question thus raised nearly effected the disruption of the Church, and was the most serious controversy that had yet arisen. If the views broached by these Judaean Christians had prevailed, the whole character of Christianity would have been changed, and its existence probably cut short. How great the danger was appears from even Peter and Barnabas having wavered in their opinion. (For St. Paul's treatment of the subject, see Rom_2:25, etc.; 4.; Gal_5:2-6; Gal_6:12-15, etc.) The expression, Τινὲς κατέλθοντες ἀπὸ τῆς Ἰουδαίας, is so like that in Gal_2:11, Πρὸ τοῦ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου as to suggest very strongly the consideration whether Peter was not at Antioch at this time, and whether the scene related in Gal_2:11, etc., did not precede, and in fact cause, the Council of Jerusalem. In this case the "dissension and disputation" spoken of in Gal_2:2 would include and directly point to the memorable rebuke given by Paul to Peter; and we should understand that Peter, accepting Paul's rebuke, preceded him and Barnabas, and prepared the way at Jerusalem for the solution arrived at. And, indeed, Peter's words at Jerusalem are almost an echo of Paul's words addressed to him at Antioch. If Barnabas had shown a leaning towards the Judaizing party, he would the more readily have been accepted by them as one of the embassy. The chief objection to this hypothesis is that in Gal_2:11 Peter's visit to Antioch seems to be spoken of as something subsequent to the journey of St. Paul and Barnabas to Jerusalem. But it is not in the least necessary so to understand it. St, Paul's mention of his visit to Jerusalem might naturally recall the incident which had led to it, and which was another example of his own independence. Farrar places Peter's visit to Antioch between the Council of Jerusalem and the quarrel with Barnabas, in the time indicated in verse 35 of this chapter (vol. 1. ch. 23.), and so do Conybeare and Howson, Meyer, and Alford. Renan and Lewin (vol. 1. ch. 13.) place it after St. Paul's return to Antioch, at the conclusion of his second missionary journey (Act_18:22, Act_18:23). No absolute certainty can be arrived at, but see note to verse 35. Custom (see Act_16:21); τὰ ἔθη is the technical term for the Mosaic institutions, used by Josephus and Philo (see too Act_6:14; Act_21:21, note).
Came down … and taught for which came down … taught, A.V.; saying for and said, A.V.; custom (ἔθος) for manner, A.V. Except ye be circumcised, etc. The question thus raised nearly effected the disruption of the Church, and was the most serious controversy that had yet arisen. If the views broached by these Judaean Christians had prevailed, the whole character of Christianity would have been changed, and its existence probably cut short. How great the danger was appears from even Peter and Barnabas having wavered in their opinion. (For St. Paul's treatment of the subject, see Rom_2:25, etc.; 4.; Gal_5:2-6; Gal_6:12-15, etc.) The expression, Τινὲς κατέλθοντες ἀπὸ τῆς Ἰουδαίας, is so like that in Gal_2:11, Πρὸ τοῦ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου as to suggest very strongly the consideration whether Peter was not at Antioch at this time, and whether the scene related in Gal_2:11, etc., did not precede, and in fact cause, the Council of Jerusalem. In this case the "dissension and disputation" spoken of in Gal_2:2 would include and directly point to the memorable rebuke given by Paul to Peter; and we should understand that Peter, accepting Paul's rebuke, preceded him and Barnabas, and prepared the way at Jerusalem for the solution arrived at. And, indeed, Peter's words at Jerusalem are almost an echo of Paul's words addressed to him at Antioch. If Barnabas had shown a leaning towards the Judaizing party, he would the more readily have been accepted by them as one of the embassy. The chief objection to this hypothesis is that in Gal_2:11 Peter's visit to Antioch seems to be spoken of as something subsequent to the journey of St. Paul and Barnabas to Jerusalem. But it is not in the least necessary so to understand it. St, Paul's mention of his visit to Jerusalem might naturally recall the incident which had led to it, and which was another example of his own independence. Farrar places Peter's visit to Antioch between the Council of Jerusalem and the quarrel with Barnabas, in the time indicated in verse 35 of this chapter (vol. 1. ch. 23.), and so do Conybeare and Howson, Meyer, and Alford. Renan and Lewin (vol. 1. ch. 13.) place it after St. Paul's return to Antioch, at the conclusion of his second missionary journey (Act_18:22, Act_18:23). No absolute certainty can be arrived at, but see note to verse 35. Custom (see Act_16:21); τὰ ἔθη is the technical term for the Mosaic institutions, used by Josephus and Philo (see too Act_6:14; Act_21:21, note).
2When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
The Pulpit Commentary
And when for when therefore, A.V.; questioning for disputation, A.V.; the brethren (in italics) appointed for they determined, A.V. Certain other of them. One of these would be Titus (Gal_2:1). The circumstance that, on this occasion, St. Paul did go up to those who were apostles before him, to consult with them on a matter of doctrine, shows at once why he refers so pointedly to this visit in Gal_2:1, etc., and is almost conclusive evidence that this visit is the one there referred to. The companionship of Barnabas; the agreement of the expression, "I went up by revelation," with the fact that he was sent by the Church, doubtless in obedience to some voice of the Spirit, like that mentioned in Act_13:2; the occasion, a dispute about the circumcision of Gentile converts; the line taken by Paul and Barnabas in declaring the conversion of the Gentiles (Act_15:4, Act_15:12; Gal_2:1-21 :27), and the result (Act_15:19; Gal_2:5, Gal_2:7, Gal_2:9), are all strong, not to say conclusive, marks of the identity of the two visits. The apostles and elders. This phrase marks the constitution of the governing part of the Church of Jerusalem. The addition in Act_13:22 and Act_13:23 of "the whole Church," and (according to the T.R.) of "the brethren," shows the part the body of the believers had in approving and sanctioning the decisions of the elders. The transaction marks the position of the Church of Jerusalem as the metropolitan Church of Christendom.
And when for when therefore, A.V.; questioning for disputation, A.V.; the brethren (in italics) appointed for they determined, A.V. Certain other of them. One of these would be Titus (Gal_2:1). The circumstance that, on this occasion, St. Paul did go up to those who were apostles before him, to consult with them on a matter of doctrine, shows at once why he refers so pointedly to this visit in Gal_2:1, etc., and is almost conclusive evidence that this visit is the one there referred to. The companionship of Barnabas; the agreement of the expression, "I went up by revelation," with the fact that he was sent by the Church, doubtless in obedience to some voice of the Spirit, like that mentioned in Act_13:2; the occasion, a dispute about the circumcision of Gentile converts; the line taken by Paul and Barnabas in declaring the conversion of the Gentiles (Act_15:4, Act_15:12; Gal_2:1-21 :27), and the result (Act_15:19; Gal_2:5, Gal_2:7, Gal_2:9), are all strong, not to say conclusive, marks of the identity of the two visits. The apostles and elders. This phrase marks the constitution of the governing part of the Church of Jerusalem. The addition in Act_13:22 and Act_13:23 of "the whole Church," and (according to the T.R.) of "the brethren," shows the part the body of the believers had in approving and sanctioning the decisions of the elders. The transaction marks the position of the Church of Jerusalem as the metropolitan Church of Christendom.
3And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
Jamieson-Fausset-Brown
3-6. being brought on their way by the church--a kind of official escort.
they passed through Phenice--(See on Ac 11:19).
and Samaria, declaring the conversion of the Gentiles, and they caused great joy to the brethren--As the converts in those parts were Jewish (Ac 11:19), their spirit contrasts favorably with that of others of their nation.
3-6. being brought on their way by the church--a kind of official escort.
they passed through Phenice--(See on Ac 11:19).
and Samaria, declaring the conversion of the Gentiles, and they caused great joy to the brethren--As the converts in those parts were Jewish (Ac 11:19), their spirit contrasts favorably with that of others of their nation.
The Pulpit Commentary
They therefore … passed for and … they passed, A.V.; both Phoenicia for Phonice, A.V. Being brought on their way (προπεμφθέντες). The word προπέμπειν has two distinct though allied meanings: one is "to conduct a person on his way," as in Act_20:38; Act_21:5; the other is "to help a person on his way, by supplying him with all necessaries for his journey," as in Rom_15:24; 1Co_16:6; 1Co_2:1-16 Col_1:16; Tit_3:13; 3Jn_1:6. This last is the meaning here. Being the messengers of the Church, they traveled at the Church's expense. Both Phoenicia and Samaria. Their course would be through Berytus, Type, Sidon, and Samaria. Declaring the conversion of the Gentiles. There was an especial reason for doing so, as it had a strong bearing upon the great controversy about to be decided at Jerusalem.
They therefore … passed for and … they passed, A.V.; both Phoenicia for Phonice, A.V. Being brought on their way (προπεμφθέντες). The word προπέμπειν has two distinct though allied meanings: one is "to conduct a person on his way," as in Act_20:38; Act_21:5; the other is "to help a person on his way, by supplying him with all necessaries for his journey," as in Rom_15:24; 1Co_16:6; 1Co_2:1-16 Col_1:16; Tit_3:13; 3Jn_1:6. This last is the meaning here. Being the messengers of the Church, they traveled at the Church's expense. Both Phoenicia and Samaria. Their course would be through Berytus, Type, Sidon, and Samaria. Declaring the conversion of the Gentiles. There was an especial reason for doing so, as it had a strong bearing upon the great controversy about to be decided at Jerusalem.
4And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.
The Pulpit Commentary
The apostles for of the apostles, A.V.; the elders for elders, A.V.; rehearsed for declared, A.V. They were received of the Church, etc. Being themselves the formal envoys of the Church of Antioch, they were formally received as such by the Church of Jerusalem, headed by the apostles and elders.
The apostles for of the apostles, A.V.; the elders for elders, A.V.; rehearsed for declared, A.V. They were received of the Church, etc. Being themselves the formal envoys of the Church of Antioch, they were formally received as such by the Church of Jerusalem, headed by the apostles and elders.
5But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses.
The Pulpit Commentary
Who for which, A.V.; it is for that it was, A.V.; charge for command, A.V. There rose up, etc. As soon as Paul and Barnabas had finished their recital of the conversion of the heathen to whom they had preached the gospel, certain Christian Pharisees who were at the meeting disturbed the joy of the brethren and the unanimity of the assembly by getting up and saying that all the Gentile converts must be circumcised and keep the Law. This, of course, would have included Titus, who was present with St. Paul (Gal_2:1, Gal_2:3). The Epistle to the Galatians deals directly and forcibly with this question.
Who for which, A.V.; it is for that it was, A.V.; charge for command, A.V. There rose up, etc. As soon as Paul and Barnabas had finished their recital of the conversion of the heathen to whom they had preached the gospel, certain Christian Pharisees who were at the meeting disturbed the joy of the brethren and the unanimity of the assembly by getting up and saying that all the Gentile converts must be circumcised and keep the Law. This, of course, would have included Titus, who was present with St. Paul (Gal_2:1, Gal_2:3). The Epistle to the Galatians deals directly and forcibly with this question.
The Council at Jerusalem
6And the apostles and elders came together for to consider of this matter.
The Pulpit Commentary
The elders for elders, A.V.; were gathered for came, A.V.; to for for to, A.V. The question was too important, and, perhaps, the persons who advanced the objections too considerable, to allow of a decision to be taken on the spot. A special meeting of the Church was called to consider the matter.
The elders for elders, A.V.; were gathered for came, A.V.; to for for to, A.V. The question was too important, and, perhaps, the persons who advanced the objections too considerable, to allow of a decision to be taken on the spot. A special meeting of the Church was called to consider the matter.
7And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.
Jamieson-Fausset-Brown
7. Peter, &c.--This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing.
a good while ago--probably about fifteen years before this.
made choice ... that the Gentiles by my mouth--(See on Ac 11:21).
7. Peter, &c.--This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing.
a good while ago--probably about fifteen years before this.
made choice ... that the Gentiles by my mouth--(See on Ac 11:21).
The Pulpit Commentary
Questioning for disputing, A.V., as in Act_15:2; brethren for men and brethren, A.V., as in Act_7:2, etc.; you for us, A.V. and T.R.; by my mouth the Gentiles for the Gentiles by my mouth, A.V. Questioning. It was a repetition of the same scene that took place at Antioch. Peter, etc. It seems to have been wise on Peter's part to allow the meeting to exhaust itself by fruitless disputations before he rose to speak. His rising, with all the authority of his person and position, commanded immediate attention. A good while ago; literally, from ancient days, or still more exactly, from the days of the beginning of the gospel (ἡμεραὶ ἀρχαίαι), days belonging to the beginning (ἀρχή) of the Church's existence, and dating far back in Peter's own apostolic life. Nothing can be more natural than this allusion to the conversion of Cornelius, and the gift of the Holy Ghost to the Gentile inmates of his house, as related in Act_10:44.
Questioning for disputing, A.V., as in Act_15:2; brethren for men and brethren, A.V., as in Act_7:2, etc.; you for us, A.V. and T.R.; by my mouth the Gentiles for the Gentiles by my mouth, A.V. Questioning. It was a repetition of the same scene that took place at Antioch. Peter, etc. It seems to have been wise on Peter's part to allow the meeting to exhaust itself by fruitless disputations before he rose to speak. His rising, with all the authority of his person and position, commanded immediate attention. A good while ago; literally, from ancient days, or still more exactly, from the days of the beginning of the gospel (ἡμεραὶ ἀρχαίαι), days belonging to the beginning (ἀρχή) of the Church's existence, and dating far back in Peter's own apostolic life. Nothing can be more natural than this allusion to the conversion of Cornelius, and the gift of the Holy Ghost to the Gentile inmates of his house, as related in Act_10:44.
8And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
Jamieson-Fausset-Brown
8. God, which knoweth the hearts--implying that the real question for admission to full standing in the visible Church is the state of the heart. Hence, though that cannot be known by men, no principle of admission to church privileges which reverses this can be sound.
8. God, which knoweth the hearts--implying that the real question for admission to full standing in the visible Church is the state of the heart. Hence, though that cannot be known by men, no principle of admission to church privileges which reverses this can be sound.
The Pulpit Commentary
Heart for hearts, A.V. (καρδιογνώστης). Bare them witness; i.e. set the mark of his approval upon them, vouched for their sincerity (see the use of the verb μαρτυρέω in Luk_4:22; Joh_3:26; Act_6:3; Act_10:22, etc.).
Heart for hearts, A.V. (καρδιογνώστης). Bare them witness; i.e. set the mark of his approval upon them, vouched for their sincerity (see the use of the verb μαρτυρέω in Luk_4:22; Joh_3:26; Act_6:3; Act_10:22, etc.).
9And put no difference between us and them, purifying their hearts by faith.
Jamieson-Fausset-Brown
9. put no difference between us and them: purifying their hearts by faith--"Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on 1Co 6:11). How rich is this brief description of the inward revolution wrought upon the genuine disciples of the Lord Jesus!
9. put no difference between us and them: purifying their hearts by faith--"Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on 1Co 6:11). How rich is this brief description of the inward revolution wrought upon the genuine disciples of the Lord Jesus!
The Pulpit Commentary
He made no distinction for put no difference, A.V. (comp. Act_10:20, note); cleansing for purifying, A.V. This is exactly the doctrine of Gal_2:16 and Rom_3:30, with which compare also Rom_3:11.
He made no distinction for put no difference, A.V. (comp. Act_10:20, note); cleansing for purifying, A.V. This is exactly the doctrine of Gal_2:16 and Rom_3:30, with which compare also Rom_3:11.
10Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?
Jamieson-Fausset-Brown
10. why tempt--"try," "provoke"
ye God--by standing in the way of His declared purpose.
to put a yoke upon the neck of the disciples, &c.--He that was circumcised became thereby bound to keep the whole law. (See Ga 5:1-6). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See Ro 3:5; Ga 2:4, &c.).
10. why tempt--"try," "provoke"
ye God--by standing in the way of His declared purpose.
to put a yoke upon the neck of the disciples, &c.--He that was circumcised became thereby bound to keep the whole law. (See Ga 5:1-6). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See Ro 3:5; Ga 2:4, &c.).
The Pulpit Commentary
That ye should put for to put, A.V. The Greek words cannot be construed as the A.V. takes them. It is not a Greek construction to say πειράζειν τινα ποιεῖν κακόν, "to tempt any one to do evil." The infinitive ἐπιθεῖναι must be taken gerundially, "by placing," or "putting," and the sense is—Why do you try God's patience by your provocation in putting an unbearable yoke upon the necks of those who believe? Or, "as if he had not power to save by faith" (Chrysostom).
That ye should put for to put, A.V. The Greek words cannot be construed as the A.V. takes them. It is not a Greek construction to say πειράζειν τινα ποιεῖν κακόν, "to tempt any one to do evil." The infinitive ἐπιθεῖναι must be taken gerundially, "by placing," or "putting," and the sense is—Why do you try God's patience by your provocation in putting an unbearable yoke upon the necks of those who believe? Or, "as if he had not power to save by faith" (Chrysostom).
11But we believe that through the grace of the LORD Jesus Christ we shall be saved, even as they.
Jamieson-Fausset-Brown
11. through the grace of the Lord Jesus--that is, by that only.
we shall be saved, even as they--circumcision in our case being no advantage, and in their case uncircumcision no loss; but grace doing all for both, and the same for each.
11. through the grace of the Lord Jesus--that is, by that only.
we shall be saved, even as they--circumcision in our case being no advantage, and in their case uncircumcision no loss; but grace doing all for both, and the same for each.
The Pulpit Commentary
We shall be saved through the grace, etc., for through the grace … we shall be saved, A.V.; Jesus for Jesus Christ, A.V. and T.R.; in like manner for even, A.V. "How full of power are these words! The same that Paul says at large in the Epistle to the Romans, the same says Peter here" (Chrysost., ' Hem.,' 32.).
We shall be saved through the grace, etc., for through the grace … we shall be saved, A.V.; Jesus for Jesus Christ, A.V. and T.R.; in like manner for even, A.V. "How full of power are these words! The same that Paul says at large in the Epistle to the Romans, the same says Peter here" (Chrysost., ' Hem.,' 32.).
12Then 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.
Jamieson-Fausset-Brown
12. Then all ... gave audience to Barnabas and Paul--On this order of the names here, see on Ac 15:25.
declaring what miracles and signs God wrought among the Gentiles by them--This detail of facts, immediately following up those which Peter had recalled to mind, would lead all who waited only for divine teaching to see that God had Himself pronounced the Gentile converts to be disciples in as full standing as the Jews, without circumcision; and the attesting miracles to which Paul here refers would tend, in such an assembly to silence opposition.
12. Then all ... gave audience to Barnabas and Paul--On this order of the names here, see on Ac 15:25.
declaring what miracles and signs God wrought among the Gentiles by them--This detail of facts, immediately following up those which Peter had recalled to mind, would lead all who waited only for divine teaching to see that God had Himself pronounced the Gentile converts to be disciples in as full standing as the Jews, without circumcision; and the attesting miracles to which Paul here refers would tend, in such an assembly to silence opposition.
The Pulpit Commentary
And for then, A.V.; they hearkened for gave audience, A.V.; rehearsing what signs for declaring what miracles, A.V. Kept silence; marking the contrast between the noisy questionings and disputings which had preceded Peter's speech, and the quiet orderly attention with which they now listened to Paul and Barnabas, telling them of the conversion of the Gentiles. It recalls Virgil's description of the effect of the presence of a man of grave piety upon an excited crowd—
"Tum, pielate gravem ac meritis si forte virum quem
Aspexere, silent, arrectisque auribus adslant."
('AEneid,' 1.152.)
And for then, A.V.; they hearkened for gave audience, A.V.; rehearsing what signs for declaring what miracles, A.V. Kept silence; marking the contrast between the noisy questionings and disputings which had preceded Peter's speech, and the quiet orderly attention with which they now listened to Paul and Barnabas, telling them of the conversion of the Gentiles. It recalls Virgil's description of the effect of the presence of a man of grave piety upon an excited crowd—
"Tum, pielate gravem ac meritis si forte virum quem
Aspexere, silent, arrectisque auribus adslant."
('AEneid,' 1.152.)
13And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
Jamieson-Fausset-Brown
13. James answered, saying, &c.--Whoever this James was (see on Ga 1:19), he was the acknowledged head of the church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, though given as his own judgment only, could not be of great weight with the opposing party, from his conservative reverence for all Jewish usages within the circle of Israelitish Christianity.
13. James answered, saying, &c.--Whoever this James was (see on Ga 1:19), he was the acknowledged head of the church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, though given as his own judgment only, could not be of great weight with the opposing party, from his conservative reverence for all Jewish usages within the circle of Israelitish Christianity.
The Pulpit Commentary
Brethren for men and brethren, A.V., as Act_15:7. James answered. James's place as presiding bishop is here distinctly marked by his summing up the debate. "This (James)was bishop, as they say, and, therefore, he speaks last" (Chrysost., ' Hom.,' 33.). And again, "No word speaks John here, no word the other apostles, but held their peace, for James was invested with the chief rule." "He says well with authority, 'My sentence is'" (ibid.). A remarkable testimony against papal supremacy.
Brethren for men and brethren, A.V., as Act_15:7. James answered. James's place as presiding bishop is here distinctly marked by his summing up the debate. "This (James)was bishop, as they say, and, therefore, he speaks last" (Chrysost., ' Hom.,' 33.). And again, "No word speaks John here, no word the other apostles, but held their peace, for James was invested with the chief rule." "He says well with authority, 'My sentence is'" (ibid.). A remarkable testimony against papal supremacy.
14Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
Jamieson-Fausset-Brown
14-17. Simeon--a Hebrew variation of Simon, as in 2Pe 1:1; (Greek), the Jewish and family name of Peter.
hath declared how God at the first--answering to Peter's own expression "a good while ago" (Ac 15:7).
did visit the Gentiles to take out of them--in the exercise of His adorable sovereignty.
a people for his name--the honor of his name, or for His glory.
14-17. Simeon--a Hebrew variation of Simon, as in 2Pe 1:1; (Greek), the Jewish and family name of Peter.
hath declared how God at the first--answering to Peter's own expression "a good while ago" (Ac 15:7).
did visit the Gentiles to take out of them--in the exercise of His adorable sovereignty.
a people for his name--the honor of his name, or for His glory.
The Pulpit Commentary
Symeon for Simeon, A.V.; rehearsed for declared, A.V.; first God for God at the first, A.V. Symeon. This is the only place (unless Symeon is the right reading in 2Pe_1:1) in which Simon Peter's name is given in this Hebrew form, which is most proper in the month of James speaking to Palestine Jews. Singularly enough, Chrysostom was misled by it, and thought the prophecy of Simeon in Luk_1:31 was meant, How first; corresponding to the" good while ago" of Luk_1:7. Did visit, etc. The construction ἐπεσκέψατο λαβεῖν is very unusual, and indeed stands alone. The verb always has an accusative case after it (Act_6:3; Act_7:23; Act_15:36), unless Luk_1:68 is an exception, which, however, it hardly is. There are two ways of construing the phrase. One is to consider it as elliptical, and to supply, as the A.V. and R.V. do, τὰ ἐθνή. So Alford, who compares the construction in Luk_1:25, where ἐπ ἐμέ must be supplied. But this is a harsh construction. The other and better way is to take ἐπεσκεψατο, not in the sense of" visiting," but of" looking out," or "endeavoring to find something." The sense of the infinitive after the verb is nearly equivalent to" look out for and took," literally, looked out how he might take. With a slight modification of meaning, Irenaeus (in 'Speaker's Commentary') renders it" Excogitavit accipere," "planned" or "contrived to take." A people for his Name; 1.e. to be called by his Name. Λαός was the peculiar designation of "the people" of God, answering to the Hebrew מעַ.
Symeon for Simeon, A.V.; rehearsed for declared, A.V.; first God for God at the first, A.V. Symeon. This is the only place (unless Symeon is the right reading in 2Pe_1:1) in which Simon Peter's name is given in this Hebrew form, which is most proper in the month of James speaking to Palestine Jews. Singularly enough, Chrysostom was misled by it, and thought the prophecy of Simeon in Luk_1:31 was meant, How first; corresponding to the" good while ago" of Luk_1:7. Did visit, etc. The construction ἐπεσκέψατο λαβεῖν is very unusual, and indeed stands alone. The verb always has an accusative case after it (Act_6:3; Act_7:23; Act_15:36), unless Luk_1:68 is an exception, which, however, it hardly is. There are two ways of construing the phrase. One is to consider it as elliptical, and to supply, as the A.V. and R.V. do, τὰ ἐθνή. So Alford, who compares the construction in Luk_1:25, where ἐπ ἐμέ must be supplied. But this is a harsh construction. The other and better way is to take ἐπεσκεψατο, not in the sense of" visiting," but of" looking out," or "endeavoring to find something." The sense of the infinitive after the verb is nearly equivalent to" look out for and took," literally, looked out how he might take. With a slight modification of meaning, Irenaeus (in 'Speaker's Commentary') renders it" Excogitavit accipere," "planned" or "contrived to take." A people for his Name; 1.e. to be called by his Name. Λαός was the peculiar designation of "the people" of God, answering to the Hebrew מעַ.
15And to this agree the words of the prophets; as it is written,
16Prophecy fulfilledAmos 9:11–12“In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.”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:
The Pulpit Commentary
These things for this, A.V.; I will for will, A.V.; fallen for fallen down, A.V.
May for might, A.V.
These things for this, A.V.; I will for will, A.V.; fallen for fallen down, A.V.
May for might, A.V.
17That 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.
18Known unto God are all his works from the beginning of the world.
Jamieson-Fausset-Brown
18-19. Known unto God are all his works from the beginning--He who announced these things so long before, and He who had now brought them to pass, were one and the same; so that they were no novelty.
18-19. Known unto God are all his works from the beginning--He who announced these things so long before, and He who had now brought them to pass, were one and the same; so that they were no novelty.
The Pulpit Commentary
Who maketh these things known, etc., for who doeth all these things (in Act_15:17 of A.V.); known for known unto God are all his works, A.V. and T.R. Known from the beginning of the world. The above passage from Amo_9:11, Amo_9:12, is quoted, not very exactly, though with no change of sense, from the LXX., where it ends with the words, "saith the Lord, who doeth all these things," as in the A.V. But the LXX. verse 17 differs widely from the present Hebrew text. For whereas the Hebrew has, "That they may possess the remnant of Edom, and of all the heathen that are called by my Name," the LXX. (Cod. Alex.) have Ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν Κύριον καὶ ππάντα τὰ ἔθνη κ.τ.λ., where it is evident that they read וּשׁרְדְיִ, seek after, for וּשׁרְיֵ, possess, and מדָאָ, men, for מוֹדאֶ, Edom. There is every appearance of the LXX., followed here by St. James, having preserved the true reading. As regards the reading of the R.V. in verse 18, it is a manifest corruption. It is not the reading of either the Hebrew or the Greek version of Amos, or of any other version; and it makes no sense. Whereas the T.R., which is the reading of Irenaeus (3.12.), as Meyer truly says, "presents a thought completely clear, pious, noble, and inoffensive as regards the connection," though he thinks that a reason for rejecting it. Nothing could be more germane to St. James's argument than thus to show from the words of Amos that God's present purpose of taking the Gentiles to be his people was, like all his other works, formed from the beginning of the world (comp. Eph_1:9, Eph_1:10; Eph_3:5, Eph_3:6; 2Ti_1:9, etc.). As regards the interpretation of the prophecy of Amos intended, the idea seems to be that that apparent ruin of the house and family of David which culminated in the crucifixion of the Lord Jesus would be followed by those "sure mercies of David," which consisted in his resurrection from the dead, his exaltation to the right hand of God, and the gathering in of the Gentiles to his kingdom. The phrase, "the tabernacle of David," is rather difficult, because the word in the Hebrew is דיזִדָ תכַּסֻ, tabernacle or booth of David. It is the word used for the booths at the Feast of Tabernacles, and denotes a temporary shed of branches or the like of a very humble character. It is difficult to say why this word was used, unless it was to show that the house of David had fallen to a low estate before it was pulled down.
Who maketh these things known, etc., for who doeth all these things (in Act_15:17 of A.V.); known for known unto God are all his works, A.V. and T.R. Known from the beginning of the world. The above passage from Amo_9:11, Amo_9:12, is quoted, not very exactly, though with no change of sense, from the LXX., where it ends with the words, "saith the Lord, who doeth all these things," as in the A.V. But the LXX. verse 17 differs widely from the present Hebrew text. For whereas the Hebrew has, "That they may possess the remnant of Edom, and of all the heathen that are called by my Name," the LXX. (Cod. Alex.) have Ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν Κύριον καὶ ππάντα τὰ ἔθνη κ.τ.λ., where it is evident that they read וּשׁרְדְיִ, seek after, for וּשׁרְיֵ, possess, and מדָאָ, men, for מוֹדאֶ, Edom. There is every appearance of the LXX., followed here by St. James, having preserved the true reading. As regards the reading of the R.V. in verse 18, it is a manifest corruption. It is not the reading of either the Hebrew or the Greek version of Amos, or of any other version; and it makes no sense. Whereas the T.R., which is the reading of Irenaeus (3.12.), as Meyer truly says, "presents a thought completely clear, pious, noble, and inoffensive as regards the connection," though he thinks that a reason for rejecting it. Nothing could be more germane to St. James's argument than thus to show from the words of Amos that God's present purpose of taking the Gentiles to be his people was, like all his other works, formed from the beginning of the world (comp. Eph_1:9, Eph_1:10; Eph_3:5, Eph_3:6; 2Ti_1:9, etc.). As regards the interpretation of the prophecy of Amos intended, the idea seems to be that that apparent ruin of the house and family of David which culminated in the crucifixion of the Lord Jesus would be followed by those "sure mercies of David," which consisted in his resurrection from the dead, his exaltation to the right hand of God, and the gathering in of the Gentiles to his kingdom. The phrase, "the tabernacle of David," is rather difficult, because the word in the Hebrew is דיזִדָ תכַּסֻ, tabernacle or booth of David. It is the word used for the booths at the Feast of Tabernacles, and denotes a temporary shed of branches or the like of a very humble character. It is difficult to say why this word was used, unless it was to show that the house of David had fallen to a low estate before it was pulled down.
19Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
The Pulpit Commentary
Judgment for sentence, A.V. (ἐγὼ κρίνω); turn for are turned, A.V.
this is explained by εἰδωλοθύτων, things offered to idols, though some apply the "pollutions" to all the things here mentioned, not the idols only. Later St. Paul somewhat enlarged the liberty of Gentile converts in respect to meats offered to idols (see 1Co_8:4-13; 1Co_10:25-28). What is strangled, etc. The things forbidden are all practices not looked upon as sins by Gentiles, but now enjoined upon them as portions of the Law of Moses which were to be binding upon them, at least for a time, with a view to their living in communion and fellowship with their Jewish brethren. The necessity for some of the prohibitions would cease when the condition of the Church as regards Jews and Gentiles was altered; others were of eternal obligation.
Judgment for sentence, A.V. (ἐγὼ κρίνω); turn for are turned, A.V.
this is explained by εἰδωλοθύτων, things offered to idols, though some apply the "pollutions" to all the things here mentioned, not the idols only. Later St. Paul somewhat enlarged the liberty of Gentile converts in respect to meats offered to idols (see 1Co_8:4-13; 1Co_10:25-28). What is strangled, etc. The things forbidden are all practices not looked upon as sins by Gentiles, but now enjoined upon them as portions of the Law of Moses which were to be binding upon them, at least for a time, with a view to their living in communion and fellowship with their Jewish brethren. The necessity for some of the prohibitions would cease when the condition of the Church as regards Jews and Gentiles was altered; others were of eternal obligation.
20But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
Jamieson-Fausset-Brown
20. But ... that they abstain from pollutions of idols--that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry.
and from fornication--The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols.
and from things strangled--which had the blood in them.
and from blood--in every form, as peremptorily forbidden to the Jews, and the eating of which, therefore, on the part of the Gentile converts, would shock their prejudices. See on Ac 15:28.
20. But ... that they abstain from pollutions of idols--that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry.
and from fornication--The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols.
and from things strangled--which had the blood in them.
and from blood--in every form, as peremptorily forbidden to the Jews, and the eating of which, therefore, on the part of the Gentile converts, would shock their prejudices. See on Ac 15:28.
21For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.
Jamieson-Fausset-Brown
21. For Moses of old time hath in every city them that preach him ... every sabbath day--thus keeping alive in every Jew those feelings which such practices would shock, and which, therefore, the Gentile converts must carefully respect if the oneness of both classes in Christ was to be practically preserved. The wisdom of these suggestions commended itself to all present.
21. For Moses of old time hath in every city them that preach him ... every sabbath day--thus keeping alive in every Jew those feelings which such practices would shock, and which, therefore, the Gentile converts must carefully respect if the oneness of both classes in Christ was to be practically preserved. The wisdom of these suggestions commended itself to all present.
The Pulpit Commentary
From generations of old for of old time, A.V.; sabbath for sabbath day, A.V. The meaning of this verse seems to be that, in requiring the above compliances, the council was not enjoining anything new or strange, because the Gentiles who attended the synagogues were familiar with these Mosaic doctrines. It has been often stated that these four prohibitions were in substance the same as the so-called seven precepts of Noah, which were binding upon proselytes of the gate. This is, however, scarcely borne out by the facts. The four prohibitions seem to have been a temporary arrangement adapted to the then condition of the Church, with a view to enabling Christian Jews and Gentiles to live in brotherly fellowship. The Jew was not to require more of his Gentile brother: the Gentile was not to concede less to his Jewish brother. St. Augustine ('Cont. Manich.,' 32, 13), quoted by Meyer, ridicules the idea of Christians in his time being bound by the law of things strangled (see Hooker and Bishop Sanderson, quoted by Wordsworth, in the same sense).
From generations of old for of old time, A.V.; sabbath for sabbath day, A.V. The meaning of this verse seems to be that, in requiring the above compliances, the council was not enjoining anything new or strange, because the Gentiles who attended the synagogues were familiar with these Mosaic doctrines. It has been often stated that these four prohibitions were in substance the same as the so-called seven precepts of Noah, which were binding upon proselytes of the gate. This is, however, scarcely borne out by the facts. The four prohibitions seem to have been a temporary arrangement adapted to the then condition of the Church, with a view to enabling Christian Jews and Gentiles to live in brotherly fellowship. The Jew was not to require more of his Gentile brother: the Gentile was not to concede less to his Jewish brother. St. Augustine ('Cont. Manich.,' 32, 13), quoted by Meyer, ridicules the idea of Christians in his time being bound by the law of things strangled (see Hooker and Bishop Sanderson, quoted by Wordsworth, in the same sense).
The Council's Letter to the Gentiles
22Then 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:
Jamieson-Fausset-Brown
22-23. Judas surnamed Barsabas--therefore not the apostle "Judas the brother of James" (Ac 1:13), surnamed "Thaddeus" (Mt 10:3); nor can it be shown that he was a brother of "Joseph called Barsabas" (Ac 1:23). But nothing is known of him beyond what is here said.
and Silas--the same as "Silvanus" in the Epistles. He became Paul's companion on his second missionary journey (Ac 15:40).
chief men among the brethren--selected purposely as such, to express the honor in which they held the church at Antioch, and the deputies they had sent to the council, and, as the matter affected all Gentile converts, to give weight to the written decision of this important assembly. They were "prophets," Ac 15:32 (and see on Ac 11:27), and as such doubtless their eminence in the church at Jerusalem had been obtained.
22-23. Judas surnamed Barsabas--therefore not the apostle "Judas the brother of James" (Ac 1:13), surnamed "Thaddeus" (Mt 10:3); nor can it be shown that he was a brother of "Joseph called Barsabas" (Ac 1:23). But nothing is known of him beyond what is here said.
and Silas--the same as "Silvanus" in the Epistles. He became Paul's companion on his second missionary journey (Ac 15:40).
chief men among the brethren--selected purposely as such, to express the honor in which they held the church at Antioch, and the deputies they had sent to the council, and, as the matter affected all Gentile converts, to give weight to the written decision of this important assembly. They were "prophets," Ac 15:32 (and see on Ac 11:27), and as such doubtless their eminence in the church at Jerusalem had been obtained.
The Pulpit Commentary
It seemed good to for pleased it, A.V.; the elders for elders, A.V.; to choose men out of their company and send them, etc., for to send chosen men of their own company, A.V.; Barsabbas for Barsabas, A.V. and T.R., as Act_1:23. To choose men, etc. This is a necessary, change, because the middle aorist (ἐκκεξαμένους) cannot have a passive meaning (chosen); see verse 40. Chief men (ἡγουμένους); literally, leaders. So in Luk_22:26 Ὁ ἡγούμενος is rendered, "He that is chief." In Heb_13:7, Οἱ ἡγούμενοι ὑμῶν is, "Them which have the rule over you;" your spiritual rulers. Silas seems to be a contraction of Silvanus, like Lucas for Lucanus. In the Acts he is always called Silas, in the Epistles of St. Paul and St. Peter, Silvanus. Going as direct emissaries from James and the Church of Jerusalem, and Judas would have great weight with the Jews in Syria and Cilicia.
It seemed good to for pleased it, A.V.; the elders for elders, A.V.; to choose men out of their company and send them, etc., for to send chosen men of their own company, A.V.; Barsabbas for Barsabas, A.V. and T.R., as Act_1:23. To choose men, etc. This is a necessary, change, because the middle aorist (ἐκκεξαμένους) cannot have a passive meaning (chosen); see verse 40. Chief men (ἡγουμένους); literally, leaders. So in Luk_22:26 Ὁ ἡγούμενος is rendered, "He that is chief." In Heb_13:7, Οἱ ἡγούμενοι ὑμῶν is, "Them which have the rule over you;" your spiritual rulers. Silas seems to be a contraction of Silvanus, like Lucas for Lucanus. In the Acts he is always called Silas, in the Epistles of St. Paul and St. Peter, Silvanus. Going as direct emissaries from James and the Church of Jerusalem, and Judas would have great weight with the Jews in Syria and Cilicia.
23And 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.
The Pulpit Commentary
Wrote thus by them for wrote letters by them after this manner, A.V.; the elder brethren for elders and brethren, A.V.; unto … greeting for send greeting unto, etc., A.V., as Act_23:1-35. 26. The elder brethren, etc. The grammar of the sentence is irregular, as there is nothing for γράψαντες to agree with. But "the elder brethren" is a phrase unknown to the Scriptures, and it is much more in accordance with the feeling of the times that "the brethren," i.e. the whole Church, should be included in the salutation. Greeting. It is remarkable that the only other place in the New Testament where this Greek salutation occurs is Jas_1:1.
Wrote thus by them for wrote letters by them after this manner, A.V.; the elder brethren for elders and brethren, A.V.; unto … greeting for send greeting unto, etc., A.V., as Act_23:1-35. 26. The elder brethren, etc. The grammar of the sentence is irregular, as there is nothing for γράψαντες to agree with. But "the elder brethren" is a phrase unknown to the Scriptures, and it is much more in accordance with the feeling of the times that "the brethren," i.e. the whole Church, should be included in the salutation. Greeting. It is remarkable that the only other place in the New Testament where this Greek salutation occurs is Jas_1:1.
24Forasmuch 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:
Jamieson-Fausset-Brown
24-27. Forasmuch as we have heard that certain which went out from us have troubled you with words--without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views.
subverting your souls--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.
24-27. Forasmuch as we have heard that certain which went out from us have troubled you with words--without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views.
subverting your souls--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.
The Pulpit Commentary
The words in the A.V. and the T.R., saying, Ye must be circumcised and keep the Law, are omitted in the R.T. and the R.V.; commandment for such commandment, A.V. The certain which went out from us are the same as the "certain men" which "came down from Judaea," of Act_15:1. The word rendered subverting (ἀνασκευάζοντες) occurs nowhere else in Scripture or in the LXX. It is spoken properly of a person who moves and carries off all the goods and furniture from the house which he is quitting. Hence to "disturb," "throw into confusion, turn upside down," and the like. To whom we gave no commandment. Observe the distinct disavowal by James of having authorized those who went forth from him and the Jerusalem Church to require the circumcision of the Gentiles. The A.V. expresses the meaning most clearly.
The words in the A.V. and the T.R., saying, Ye must be circumcised and keep the Law, are omitted in the R.T. and the R.V.; commandment for such commandment, A.V. The certain which went out from us are the same as the "certain men" which "came down from Judaea," of Act_15:1. The word rendered subverting (ἀνασκευάζοντες) occurs nowhere else in Scripture or in the LXX. It is spoken properly of a person who moves and carries off all the goods and furniture from the house which he is quitting. Hence to "disturb," "throw into confusion, turn upside down," and the like. To whom we gave no commandment. Observe the distinct disavowal by James of having authorized those who went forth from him and the Jerusalem Church to require the circumcision of the Gentiles. The A.V. expresses the meaning most clearly.
25It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
The Pulpit Commentary
Having come to for being assembled with, A.V.; to choose out men and send them for to send chosen men, A.V. (see note on Act_15:22). Having come, etc. The Greek is capable of either meaning. Alford prefers that of the A.V. Others think that stress is laid upon the decree being unanimous. Our beloved Barnabas and Paul. James and the council thus gave their full and open support to Barnabas and Paul. Observe that Barnabas is named first, as in verse 12.
Having come to for being assembled with, A.V.; to choose out men and send them for to send chosen men, A.V. (see note on Act_15:22). Having come, etc. The Greek is capable of either meaning. Alford prefers that of the A.V. Others think that stress is laid upon the decree being unanimous. Our beloved Barnabas and Paul. James and the council thus gave their full and open support to Barnabas and Paul. Observe that Barnabas is named first, as in verse 12.
26Men that have hazarded their lives for the name of our Lord Jesus Christ.
27We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
The Pulpit Commentary
Themselves also shall for shall also, A.V.; by word of mouth for by mouth, A.V. Judas and Silas (see Act_10:7, note).
Themselves also shall for shall also, A.V.; by word of mouth for by mouth, A.V. Judas and Silas (see Act_10:7, note).
28For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
Jamieson-Fausset-Brown
28-29. For it seemed good to the Holy Ghost and to us, &c.--The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:--a great principle this for the Church in all time.
to lay upon you no greater burden than these necessary things ... from which if ye keep yourselves, ye shall do well--The whole language of these prohibitions, and of Ac 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 Ac 15:20 may clear this (see on Ac 15:20). The then state of heathen society in respect of all the four things seems the reason for so mixing them up.
28-29. For it seemed good to the Holy Ghost and to us, &c.--The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:--a great principle this for the Church in all time.
to lay upon you no greater burden than these necessary things ... from which if ye keep yourselves, ye shall do well--The whole language of these prohibitions, and of Ac 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 Ac 15:20 may clear this (see on Ac 15:20). The then state of heathen society in respect of all the four things seems the reason for so mixing them up.
The Pulpit Commentary
It seemed good, etc. The formula is remarkable. It implies the consciousness on the part of the council that they had "the mind of the Spirit;" but how this mind of the Spirit was communicated we are not expressly told. There may have been some "revelation," similar to that recorded in Act_13:2; Act_10:19; Gal_2:1, etc. It is, however, generally understood as resting upon Christ's promise to be with his Church always. Hefele quotes Cyprian as writing to Pope Cornelius in the name of the Council of A.D. 252: "Placuit nobis, Sancto Spiritu suggerente;" and the Synod of Aries as saying, "Placuit, praesenti Spiritu Sancto." And this is the general language of the synods. Constantine claimed for the decrees of the three hundred bishops at Nicaea the same authority as if they had been "solius Filii Dei sententia." But, as Bishop Wordsworth on Act_15:28 wisely says, "It cannot be held that councils of the Church now are entitled to adopt the words of the text in the framing of canons."
It seemed good, etc. The formula is remarkable. It implies the consciousness on the part of the council that they had "the mind of the Spirit;" but how this mind of the Spirit was communicated we are not expressly told. There may have been some "revelation," similar to that recorded in Act_13:2; Act_10:19; Gal_2:1, etc. It is, however, generally understood as resting upon Christ's promise to be with his Church always. Hefele quotes Cyprian as writing to Pope Cornelius in the name of the Council of A.D. 252: "Placuit nobis, Sancto Spiritu suggerente;" and the Synod of Aries as saying, "Placuit, praesenti Spiritu Sancto." And this is the general language of the synods. Constantine claimed for the decrees of the three hundred bishops at Nicaea the same authority as if they had been "solius Filii Dei sententia." But, as Bishop Wordsworth on Act_15:28 wisely says, "It cannot be held that councils of the Church now are entitled to adopt the words of the text in the framing of canons."
29That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well.
The Pulpit Commentary
Things sacrificed for meats offered, A.V.; it shall be well with you for ye shall do well, A.V. The phrase εὗ πράσσειν means to" prosper," to "fare well" (comp. Eph_6:21, "How I do").
Things sacrificed for meats offered, A.V.; it shall be well with you for ye shall do well, A.V. The phrase εὗ πράσσειν means to" prosper," to "fare well" (comp. Eph_6:21, "How I do").
The Letter Delivered at Antioch
30So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
The Pulpit Commentary
They, when they were dismissed, came down for when they were dismissed, they came, A.V.; having gathered for when they had gathered, A.V. The multitude does not exactly express the idea of τὸ πλῆθος, which is the fullness or the whole of the body spoken of. Thus Luk_1:10, Πᾶν τὸ πλῆθος τοῦ λαοῦ is "The whole congregation;" Luk_2:13, Πλῆθος στρατιᾶς οὐρανίου is "The whole heavenly host;" Luk_19:37, Ἄπαν τὸ πλῆθος τῶν μαθητῶν, "The whole company of the disciples;" also Act_6:2 and Act_4:32, Τὸ πλῆθος τῶν πιστευσάντων is "The whole company of believers;" Act_22:1-30 :36, Τὸ πλῆθος τοῦ λαοῦ is "The whole body of the people;" in Act_22:12 of this chapter, Πᾶν τὸ πλῆθος is "The whole Church of Jerusalem.'' So here, Τὸ πλῆθος means "The whole Church."
They, when they were dismissed, came down for when they were dismissed, they came, A.V.; having gathered for when they had gathered, A.V. The multitude does not exactly express the idea of τὸ πλῆθος, which is the fullness or the whole of the body spoken of. Thus Luk_1:10, Πᾶν τὸ πλῆθος τοῦ λαοῦ is "The whole congregation;" Luk_2:13, Πλῆθος στρατιᾶς οὐρανίου is "The whole heavenly host;" Luk_19:37, Ἄπαν τὸ πλῆθος τῶν μαθητῶν, "The whole company of the disciples;" also Act_6:2 and Act_4:32, Τὸ πλῆθος τῶν πιστευσάντων is "The whole company of believers;" Act_22:1-30 :36, Τὸ πλῆθος τοῦ λαοῦ is "The whole body of the people;" in Act_22:12 of this chapter, Πᾶν τὸ πλῆθος is "The whole Church of Jerusalem.'' So here, Τὸ πλῆθος means "The whole Church."
31Which when they had read, they rejoiced for the consolation.
Jamieson-Fausset-Brown
31-33. they rejoiced for the consolation--As the same word is in Ac 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.
31-33. they rejoiced for the consolation--As the same word is in Ac 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.
The Pulpit Commentary
And when they had read it for which when they had read, A.V.
And when they had read it for which when they had read, A.V.
32And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them.
The Pulpit Commentary
Being themselves also prophets for being prophets also themselves, A.V. Being themselves also prophets, exhorted, etc. Observe the connection of exhortation with prophecy, and compare the explanation of the name of Barnabas in Act_4:36, note. Confirmed them; ἐπεστήριξαν, as verse 41 and Act_14:22; Act_18:23. Nothing is so unsettling as controversy; but the preaching of these "chief men" brought back men's minds to the solid faith and hope of the gospel. How rich the Church of Antioch was at this time, with Paul and Barnabas, Judas and Silas, and probably Titus, and some, if not all, of those mentioned in Act_13:1, for their teachers.
Being themselves also prophets for being prophets also themselves, A.V. Being themselves also prophets, exhorted, etc. Observe the connection of exhortation with prophecy, and compare the explanation of the name of Barnabas in Act_4:36, note. Confirmed them; ἐπεστήριξαν, as verse 41 and Act_14:22; Act_18:23. Nothing is so unsettling as controversy; but the preaching of these "chief men" brought back men's minds to the solid faith and hope of the gospel. How rich the Church of Antioch was at this time, with Paul and Barnabas, Judas and Silas, and probably Titus, and some, if not all, of those mentioned in Act_13:1, for their teachers.
33And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.
The Pulpit Commentary
Spent some time there for tarried there a space, A.V. (see Act_18:23; Act_20:3; Jas_4:13); dismissed for let go, A.V. those that had sent them forth for the apostles, A.V. and T.R.
Spent some time there for tarried there a space, A.V. (see Act_18:23; Act_20:3; Jas_4:13); dismissed for let go, A.V. those that had sent them forth for the apostles, A.V. and T.R.
34Notwithstanding it pleased Silas to abide there still.
Jamieson-Fausset-Brown
34-35. it pleased Silas--Silas determined.
to abide there still--(The authorities against the insertion of this verse are strong. It may have been afterwards added to explain Ac 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.
34-35. it pleased Silas--Silas determined.
to abide there still--(The authorities against the insertion of this verse are strong. It may have been afterwards added to explain Ac 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.
The Pulpit Commentary
This verse is omitted in the R.T. and by the best manuscripts and commentators. It seems to have been put in to explain Act_15:40. But Silas may have returned to Jerusalem, as stated in Act_15:33, and come back again to Antioch, from having formed a strong attachment to St. Paul and his views.
This verse is omitted in the R.T. and by the best manuscripts and commentators. It seems to have been put in to explain Act_15:40. But Silas may have returned to Jerusalem, as stated in Act_15:33, and come back again to Antioch, from having formed a strong attachment to St. Paul and his views.
35Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.
The Pulpit Commentary
But Paul for Paul also, A.V.; tarried for continued, A.V. It is at this time that Meyer and other commentators (see Act_15:1, note) place Peter's visit to Antioch mentioned in Gal_2:11. But it is quite inconceivable that Peter, with all the influence of the Jerusalem Cornell fresh upon him, and after the part he himself took in it, and when his own emissaries, Silas and Judas, had just left Antioch, should act the part there ascribed to him. Nor is it within the region of probability that, so soon after the council, any should have come "from James" to unsay what James had said and written at the council. We may with much confidence place Peter's visit to Antioch before the council, as suggested in note to verse 1.
But Paul for Paul also, A.V.; tarried for continued, A.V. It is at this time that Meyer and other commentators (see Act_15:1, note) place Peter's visit to Antioch mentioned in Gal_2:11. But it is quite inconceivable that Peter, with all the influence of the Jerusalem Cornell fresh upon him, and after the part he himself took in it, and when his own emissaries, Silas and Judas, had just left Antioch, should act the part there ascribed to him. Nor is it within the region of probability that, so soon after the council, any should have come "from James" to unsay what James had said and written at the council. We may with much confidence place Peter's visit to Antioch before the council, as suggested in note to verse 1.
Paul and Barnabas Separate
36And 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.
Jamieson-Fausset-Brown
Ac 15:36-46. Dissension between Paul and Barnabas--They Part Company to Prosecute Separate Missionary Tours.
36. And some days after--How long is a matter of conjecture.
Paul said to Barnabas, Let us go again and visit our brethren--the true reading is, "the brethren."
in every city where we have preached ... and see how they do--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].
Ac 15:36-46. Dissension between Paul and Barnabas--They Part Company to Prosecute Separate Missionary Tours.
36. And some days after--How long is a matter of conjecture.
Paul said to Barnabas, Let us go again and visit our brethren--the true reading is, "the brethren."
in every city where we have preached ... and see how they do--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].
The Pulpit Commentary
After some days for some days after, A.V.; return now for go again, A.V.; the brethren for our brethren, A.V. and T.R.; wherein we proclaimed for where we have preached, A.V.; fare for do, A.V. After some days is hardly equivalent to μετά τινας ἡμέρας. The expression in Greek is quite indefinite as to time, and may cover months as well as days. That it does cover a considerable length of time we gather from the expression in Act_15:33, that Judas and Silas "tarried some time at Jerusalem," followed by that in Act_15:35, that after their departure "Paul and Barnabas tarried (διέτριβον) in Antioch." We can hardly suppose the two periods together to have included much less than a year. Let us return, etc. The singular loving care of Paul for his young converts appears here.
After some days for some days after, A.V.; return now for go again, A.V.; the brethren for our brethren, A.V. and T.R.; wherein we proclaimed for where we have preached, A.V.; fare for do, A.V. After some days is hardly equivalent to μετά τινας ἡμέρας. The expression in Greek is quite indefinite as to time, and may cover months as well as days. That it does cover a considerable length of time we gather from the expression in Act_15:33, that Judas and Silas "tarried some time at Jerusalem," followed by that in Act_15:35, that after their departure "Paul and Barnabas tarried (διέτριβον) in Antioch." We can hardly suppose the two periods together to have included much less than a year. Let us return, etc. The singular loving care of Paul for his young converts appears here.
37And Barnabas determined to take with them John, whose surname was Mark.
Jamieson-Fausset-Brown
37. Barnabas determined to take with them John ... Mark--his nephew (Col 4:10).
37. Barnabas determined to take with them John ... Mark--his nephew (Col 4:10).
The Pulpit Commentary
Was minded for determined, A.V. and T.R.; John also for John, A.V. and T.R.; who was called for whose surname was, A.V. Was minded. It is doubtful which is the true reading, ἐβουλεύσατο or ἐβούλετο. The difference of meaning is small. The first means "took council with himself," i.e. planned, thought, to take Barnabas; the second, "wished," i.e. his deliberate will was to take Barnabas. Singularly enough, Alford, who rejects ἐβούλετο, which is the reading of R.T., translates ἐβουλεύετο by "was minded," which is the translation of ἐβούλετο in the R.V. We see in this choice of Mark by Barnabas the natural partiality of a near relation. We may also see the same flexibility of disposition which made him yield to the influence of the emissaries of James (Gal_2:13). Who was called. It might seem odd that this description of John should be repeated here after having been given in Act_12:25. But perhaps it was usual so to designate him (see Luk_8:2; Luk_22:3; Mat_10:3; Act_1:23; Act_10:6).
Was minded for determined, A.V. and T.R.; John also for John, A.V. and T.R.; who was called for whose surname was, A.V. Was minded. It is doubtful which is the true reading, ἐβουλεύσατο or ἐβούλετο. The difference of meaning is small. The first means "took council with himself," i.e. planned, thought, to take Barnabas; the second, "wished," i.e. his deliberate will was to take Barnabas. Singularly enough, Alford, who rejects ἐβούλετο, which is the reading of R.T., translates ἐβουλεύετο by "was minded," which is the translation of ἐβούλετο in the R.V. We see in this choice of Mark by Barnabas the natural partiality of a near relation. We may also see the same flexibility of disposition which made him yield to the influence of the emissaries of James (Gal_2:13). Who was called. It might seem odd that this description of John should be repeated here after having been given in Act_12:25. But perhaps it was usual so to designate him (see Luk_8:2; Luk_22:3; Mat_10:3; Act_1:23; Act_10:6).
38But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
Jamieson-Fausset-Brown
38. But Paul thought not good to take him with them who departed from them--that is, who had departed; but the word is stronger than this--"who stood aloof" or "turned away" from them.
from Pamphylia, and went not with them to the work--the work yet before them. The allusion is to what is recorded in Ac 13:13 (see on Ac 13:13).
38. But Paul thought not good to take him with them who departed from them--that is, who had departed; but the word is stronger than this--"who stood aloof" or "turned away" from them.
from Pamphylia, and went not with them to the work--the work yet before them. The allusion is to what is recorded in Ac 13:13 (see on Ac 13:13).
The Pulpit Commentary
Take with them him for take him with them, A.V.; withdrew for departed, A.V. Withdrew. The Greek word ἀποστάντα (from which comes the substantive apostasy) is a strong one, and denotes decided blame, as does the indication of the opposite course, by way of contrast, which he did not take. "He did not go with them to the work" to which God called them, as he ought to have done. The whole phrase, too, which follows is strongly worded. "Paul thought good," as regards one who had turned back from the work, "not to take that man." The μὴ συμπαραλαβεῖν of Act_15:38 is, as Meyer observes, sharply opposed to the συμπαραλαβεῖν of Act_15:37. Luke evidently sides strongly with Paul, and almost reproduces the ipsissima verba of the "sharp contention." One would infer that this passage was penned by Luke before the reconciliation which appears in 2Ti_4:11, and that we have here an indication of the early date of the publication of "The Acts." Perhaps also there is an indication in the narrative, coupled with Mark's subsequent attach-merit to Peter, that Mark rather leant at this time to Judaizing views, and that his previous departure "from the work" was partly owing to a want of complete sympathy with St. Paul's doctrine. St. Paul would have no half-hearted helper in his grand and arduous work.
Take with them him for take him with them, A.V.; withdrew for departed, A.V. Withdrew. The Greek word ἀποστάντα (from which comes the substantive apostasy) is a strong one, and denotes decided blame, as does the indication of the opposite course, by way of contrast, which he did not take. "He did not go with them to the work" to which God called them, as he ought to have done. The whole phrase, too, which follows is strongly worded. "Paul thought good," as regards one who had turned back from the work, "not to take that man." The μὴ συμπαραλαβεῖν of Act_15:38 is, as Meyer observes, sharply opposed to the συμπαραλαβεῖν of Act_15:37. Luke evidently sides strongly with Paul, and almost reproduces the ipsissima verba of the "sharp contention." One would infer that this passage was penned by Luke before the reconciliation which appears in 2Ti_4:11, and that we have here an indication of the early date of the publication of "The Acts." Perhaps also there is an indication in the narrative, coupled with Mark's subsequent attach-merit to Peter, that Mark rather leant at this time to Judaizing views, and that his previous departure "from the work" was partly owing to a want of complete sympathy with St. Paul's doctrine. St. Paul would have no half-hearted helper in his grand and arduous work.
39And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus;
Jamieson-Fausset-Brown
39. And the contention was so sharp between them--such was the "irritation," or "exacerbation."
that they departed asunder one from the other--Said they not truly to the Lystrians that they were "men of like passions with them"; (Ac 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 Pr 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 (Ac 4:36; 11:24) had already laid him open to imposition (see on Ga 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 (Ga 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!
and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas--(See on Ac 15:34)--going two and two, as the Twelve and the Seventy (Mr 6:7; Lu 10:1).
39. And the contention was so sharp between them--such was the "irritation," or "exacerbation."
that they departed asunder one from the other--Said they not truly to the Lystrians that they were "men of like passions with them"; (Ac 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 Pr 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 (Ac 4:36; 11:24) had already laid him open to imposition (see on Ga 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 (Ga 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!
and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas--(See on Ac 15:34)--going two and two, as the Twelve and the Seventy (Mr 6:7; Lu 10:1).
The Pulpit Commentary
There arose a sharp contention for the contention was so sharp between them, A.V. and T.R.; parted for departed, A.V.; so that for so sharp … that, A.V.; and Barnabas for and so Barnabas, A.V.; took Mark with him for took Mark, A.V.; sailed away for sailed, A.V. There arose a sharp contention, etc. The sense "between them" must be supplied, if the English word "contention" is used. The word παροξυσμός only occurs twice in the New Testament: once in Heb_10:24, in a good sense, "To provoke" (for a provocation)—" stimulate or excite"—" unto love and good works," which is its common classical sense; the other time in this passage, where the sense is attributed to it in which it is used in the LXX., as in Deu_29:28, Ἐν θυμῷ καὶ ὀργῇ καὶ παροξυσμῷ μεγάλῳ σφόδρα, "in great indignation;" and in Jer_32:37 (39. 37, LXX.), coupled with the same words, ἐν παροξυσμῷ μεγάλῳ, "in great wrath;" answering to פצקֶ in Hebrew. But it is more probable that St. Luke uses the word here in its common medical sense. In medical writers—Galen, Hippocrates, etc.—the παροξυσμός is equivalent to what we call an access, from the Latin aecessio, used by Celsus, when a disease of some standing takes a turn for the worse, comes to a height, and breaks out into its severest form. This is the sense in which our English word "paroxysm" is used. The meaning of the passage will then be that, after a good deal of uncomfortable feeling and discussion, the difference between Paul and Barnabas, instead of cooling down, broke out into such an acute form that Barnabas went off to Cyprus with Mark, leaving St. Paul to do what he pleased by himself. And Barnabas, etc. The R.V. is much more accurate. The consequence of the quarrel is said by St. Luke to have been that Barnabas took Mark off with him to Cyprus. The statement that Paul chose Silas is a separate and independent statement, as appears by Παῦλος (in the nominative) and ἐξῆλθε in the indicative mood. St. Luke's narrative quite sides with St. Paul, and throws the blame of the quarrel, or at least of the separation, upon Barnabas. Renan thinks St. Paul was too severe upon John Mark, and that it was ungrateful of him to break with one to whom he owed so much as he did to Barnabas for any cause of secondary importance. He also thinks that the real root of the quarrel lay in the constantly changing relations between the two apostles, aggravated by a domineering spirit in St. Paul. But the force of this censure turns upon the question whether it was a cause of secondary importance. If St. Paul had a single eye to the success of his mission, and judged that Mark would be a hindrance to it, it was a question of primary importance to "the work," and St. Paul was right. Renan also remarks upon the extinction of the fame of Barnabas consequent upon this separation from his more illustrious companion. "While Paul kept advancing to the heights of his glory, Barnabas, separated from the companion who had shed a portion of his own luster upon him, pursued his solitary course in obscurity." Sailed away. Cyprus was Barnabas's native country (Act_4:36), and the scene of the earliest mission (Act_11:19), and of Paul and Barnabas's first joint evangelistic labors (Act_13:4). Barnabas would have many friends there, and could form plans at his leisure for his future action. The friendly mention of him in 1Co_9:6 shows both that he continued his disinterested labors as an apostle and that the estrangement between him and St. Paul had passed away. The paroxysm had yielded to the gentle treatment of charity.
There arose a sharp contention for the contention was so sharp between them, A.V. and T.R.; parted for departed, A.V.; so that for so sharp … that, A.V.; and Barnabas for and so Barnabas, A.V.; took Mark with him for took Mark, A.V.; sailed away for sailed, A.V. There arose a sharp contention, etc. The sense "between them" must be supplied, if the English word "contention" is used. The word παροξυσμός only occurs twice in the New Testament: once in Heb_10:24, in a good sense, "To provoke" (for a provocation)—" stimulate or excite"—" unto love and good works," which is its common classical sense; the other time in this passage, where the sense is attributed to it in which it is used in the LXX., as in Deu_29:28, Ἐν θυμῷ καὶ ὀργῇ καὶ παροξυσμῷ μεγάλῳ σφόδρα, "in great indignation;" and in Jer_32:37 (39. 37, LXX.), coupled with the same words, ἐν παροξυσμῷ μεγάλῳ, "in great wrath;" answering to פצקֶ in Hebrew. But it is more probable that St. Luke uses the word here in its common medical sense. In medical writers—Galen, Hippocrates, etc.—the παροξυσμός is equivalent to what we call an access, from the Latin aecessio, used by Celsus, when a disease of some standing takes a turn for the worse, comes to a height, and breaks out into its severest form. This is the sense in which our English word "paroxysm" is used. The meaning of the passage will then be that, after a good deal of uncomfortable feeling and discussion, the difference between Paul and Barnabas, instead of cooling down, broke out into such an acute form that Barnabas went off to Cyprus with Mark, leaving St. Paul to do what he pleased by himself. And Barnabas, etc. The R.V. is much more accurate. The consequence of the quarrel is said by St. Luke to have been that Barnabas took Mark off with him to Cyprus. The statement that Paul chose Silas is a separate and independent statement, as appears by Παῦλος (in the nominative) and ἐξῆλθε in the indicative mood. St. Luke's narrative quite sides with St. Paul, and throws the blame of the quarrel, or at least of the separation, upon Barnabas. Renan thinks St. Paul was too severe upon John Mark, and that it was ungrateful of him to break with one to whom he owed so much as he did to Barnabas for any cause of secondary importance. He also thinks that the real root of the quarrel lay in the constantly changing relations between the two apostles, aggravated by a domineering spirit in St. Paul. But the force of this censure turns upon the question whether it was a cause of secondary importance. If St. Paul had a single eye to the success of his mission, and judged that Mark would be a hindrance to it, it was a question of primary importance to "the work," and St. Paul was right. Renan also remarks upon the extinction of the fame of Barnabas consequent upon this separation from his more illustrious companion. "While Paul kept advancing to the heights of his glory, Barnabas, separated from the companion who had shed a portion of his own luster upon him, pursued his solitary course in obscurity." Sailed away. Cyprus was Barnabas's native country (Act_4:36), and the scene of the earliest mission (Act_11:19), and of Paul and Barnabas's first joint evangelistic labors (Act_13:4). Barnabas would have many friends there, and could form plans at his leisure for his future action. The friendly mention of him in 1Co_9:6 shows both that he continued his disinterested labors as an apostle and that the estrangement between him and St. Paul had passed away. The paroxysm had yielded to the gentle treatment of charity.
40And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.
Jamieson-Fausset-Brown
40. and departed, being recommended ... to the grace of God--(No doubt by some solemn service; see Ac 13:3), as in Ac 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.
40. and departed, being recommended ... to the grace of God--(No doubt by some solemn service; see Ac 13:3), as in Ac 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.
The Pulpit Commentary
But for and, A.V.; went forth or departed, A.V.; commended for recommended, A.V.; to for unto, A.V.; the Lord for God, A.V. and T.R. Chose Silas. If Act_15:34 of the T.R. is a true reading, it accounts for the presence of Silas at Antioch. Otherwise there is no difficulty in supposing that Silas, attracted by the holy zeal of St. Paul and by desire to work among the Gentiles, had come back to Antioch after giving account to the apostles at Jerusalem of the success of his mission with Judas to the Churches at Antioch, Syria, and Cilicia.
But for and, A.V.; went forth or departed, A.V.; commended for recommended, A.V.; to for unto, A.V.; the Lord for God, A.V. and T.R. Chose Silas. If Act_15:34 of the T.R. is a true reading, it accounts for the presence of Silas at Antioch. Otherwise there is no difficulty in supposing that Silas, attracted by the holy zeal of St. Paul and by desire to work among the Gentiles, had come back to Antioch after giving account to the apostles at Jerusalem of the success of his mission with Judas to the Churches at Antioch, Syria, and Cilicia.
41And he went through Syria and Cilicia, confirming the churches.
Jamieson-Fausset-Brown
41. and he went through Syria and Cilicia, confirming the churches--"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].
41. and he went through Syria and Cilicia, confirming the churches--"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].
The Pulpit Commentary
Syria and Cilicia (see Act_15:23). This rather looks as if the "some days after" of Act_15:36 did not cover a very long time, because the special mention of "the Churches of Syria and Cilicia" indicates that St. Paul's visit had some connection with the epistle addressed to them by the apostles and elders of the Church of Jerusalem (Act_15:23), as we see from Act_16:4 was the case. Confirming; as Act_14:22; Act_15:32; Act_18:22 (T.R.). In the passive voice ἐπιστηρίζομαι means to "lean upon," as in 2Sa_1:6, LXX., and in classical Greek. Renan thus indicates their probable route: "They traveled by land northwards across the plain of Antioch, went through the 'Syrian Gates,' coasted the gulf of the Issus, crossed the northern branch of the Issus through the 'Amanean Gates,' then,, traversing Cilicia, went perhaps through Tarsus, crossed Mount Taurus through the 'Cilician Gates,' one of the most terrible passes in the world, and thus reached Lycaonia, going as far as Derbe, Lystra, and Iconium".
Syria and Cilicia (see Act_15:23). This rather looks as if the "some days after" of Act_15:36 did not cover a very long time, because the special mention of "the Churches of Syria and Cilicia" indicates that St. Paul's visit had some connection with the epistle addressed to them by the apostles and elders of the Church of Jerusalem (Act_15:23), as we see from Act_16:4 was the case. Confirming; as Act_14:22; Act_15:32; Act_18:22 (T.R.). In the passive voice ἐπιστηρίζομαι means to "lean upon," as in 2Sa_1:6, LXX., and in classical Greek. Renan thus indicates their probable route: "They traveled by land northwards across the plain of Antioch, went through the 'Syrian Gates,' coasted the gulf of the Issus, crossed the northern branch of the Issus through the 'Amanean Gates,' then,, traversing Cilicia, went perhaps through Tarsus, crossed Mount Taurus through the 'Cilician Gates,' one of the most terrible passes in the world, and thus reached Lycaonia, going as far as Derbe, Lystra, and Iconium".
THE HOLY BIBLE
Acts
Chapter 15
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