Act 15:19-29 | JFB | STEP | 19. Wherefore, my sentence —or "judgment." is, that we trouble not —with Jewish obligations. them which from among the Gentiles are turned to God —rather, "are turning." The work is regarded as in progress, and indeed was rapidly advancing.

Acts 15:19-29

19. Wherefore, my sentence—or "judgment."

is, that we trouble not—with Jewish obligations.

them which from among the Gentiles are turned to God—rather, "are turning." The work is regarded as in progress, and indeed was rapidly advancing.

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.

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.

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.

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

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

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

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.

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

26. Men that have hazarded—literally, "rendered up," as in will they did.

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

Judas and Silas . . . shall tell you the same . . . by mouth—Mark here how considerate and tender it was to send men who would be able to say of Barnabas and Paul what could not be expected to come from themselves.

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.