Exegetical and Hermeneutical Commentary of Acts 15:28
For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
28. For it seemed good to the Holy Ghost, and to us ] A third time in this clause of the narrative from 22 29 does this official word occur, from which is derived the noun dogma. It had been promised that to the Apostles there should be given the Spirit of truth, who should guide them into all truth (Joh 16:13) and the historian of the Acts often speaks of them as “filled with the Spirit.” They put forward therefore this unerring guide as the warrant for their decree. And as they at the suggestion of the Spirit were laying aside their longstanding prejudices against intercourse with Gentiles, they claim that the Gentiles in their turn should deal tenderly with the scruples of Jews.
no greater burden ] The Jews themselves could speak thus of the load of legal observances (cp. supra Act 15:11). They had chosen out but a small part thereof, which the circumstances of the time made necessary to be observed.
Fuente: The Cambridge Bible for Schools and Colleges
For it seemed good to the Holy Ghost – This is a strong and undoubted claim to inspiration. It was with special reference to the organization of the church that the Holy Spirit had been promised to them by the Lord Jesus, Mat 18:18-20; Joh 14:26.
No greater burden – To impose no greater restraints to enjoin no other observances. See the notes on Act 15:10.
Than these necessary things – Necessary:
(1) In order to preserve the peace of the church.
(2) To conciliate the minds of the Jewish converts, Act 15:21.
(3) In their circumstances particularly, because the crime which is specified – licentiousness was one to which all early converts were especially exposed. See the notes on Act 15:20.
Fuente: Albert Barnes’ Notes on the Bible
Act 15:28-31
For it seemed good unto the Holy Ghost and to us.
The Holy Spirit and the Church
Here we have–
I. The spirit guiding the church.
1. This was in accordance with the Saviours promise.
2. This was demonstrated by the previous history. Pentecost; the mission of Philip to Samaria, and to the Eunuch; that of Peter to Cornelius; that of the disciples to Antioch, and that of Paul and Barnabas to Cyprus and Asia Minor. With each of these the work of the Spirit was directly connected, and each pointed to the widening of the Churchs boundaries so as to embrace the Gentiles.
3. This is guaranteed still, and may be detected.
(1) In the evangelistic impulses of the Church.
(2) In the doors of opportunity opening to the Church–the second invariably following the first.
II. The spirits guidance acknowledged by the church. It seemed good, etc.
1. And to us is not an assumption of co-ordinate authority, for the Church is a creature and servant of the Spirit. It simply means acquiescence in the decision of the Spirit as indicated by recent events and no doubt by special inspiration.
2. And to us gives weight to the Spirits decision, inasmuch as–
(1) Part of the Church had been opposed to what was now clearly the mind of the Spirit.
(2) Part of the Church had known the Spirits mind, but had taken no further steps.
(3) Part of the Church had fully acted in the disclosures of the mind of the Spirit.
So the divided Church was now united upon the only true basis of union. This is a lesson to the Church in all ages. When men, in spite of early training, prejudice, etc., give themselves to the work of God, what a mighty testimony to the Spirits guidance.
III. The spirits guidance seen in the decision of the church.
1. In the liberality of its sentiment, Where the Spirit of the Lord is there is liberty.
2. In its sanctified common sense. Certain things were necessary in order that Jews and Gentiles might work together. (J. W. Burn.)
The upshot of the first ecclesiastical assembly a triumph of the Holy Ghost
1. As a Spirit of freedom over the yoke of external ordinances.
2. As a Spirit of faith over the illusions of our own wisdom and righteousness.
3. As a Spirit of love over pride, obstinacy, and narrow-mindedness. (K. Gerok.)
The first principles of Church life and action
1. In things necessary, unity (Act 15:11).
2. In things doubtful, liberty (Act 15:19).
3. In all things, charity (Act 15:7; Act 15:11; Act 15:20). (Irenaeus.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. For it seemed good to the Holy Ghost, and to us] The whole council had met under his direction; had consulted under his influence; and gave forth their decree from his especial inspiration.
Necessary things] They were necessary, howsoever burthensome they might appear; and necessary, not only for the time, place, or occasion; but for all times, all places, and all occasions. See this proved in the observations at the end of this chapter.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
To the Holy Ghost, and to us; that is, unto us, assisted by the Holy Ghost. The Holy Ghost is deservedly first mentioned, that the apostles might testify that they desired to say, write, or do nothing in which they had not the Spirit of God directing of them: and they mention the Spirit, that the Antiochians, unto whom they wrote, might be assured they were not human inventions which they recommended, but that they had the authority of God for them. Unto us; as ministers, or Gods stewards, who acquainted them with these things, in discharge of their duty, and that they might appear themselves to be faithful.
Burden; the yoke spoken of, Act 15:10.
Necessary things: to be sure, several of the things here spoken of are not absolutely necessary unto salvation, or simply, and in their own nature, necessary, as to abstain from blood, &c.; but though they are not necessary always and at all times, yet in this place, and at this time, they were necessary for the peace of the church, and to avoid giving of offence to the converted Jews, and to nourish brotherly love between them and the Gentiles.
Fuente: English Annotations on the Holy Bible by Matthew Poole
28, 29. For it seemed good to theHoly Ghost and to us, c.The One, inwardly guiding to andsetting His seal on the decision come to: the other, the externalecclesiastical authority devoutly embracing, expressing, andconveying to the churches that decision:a great principle this forthe Church in all time.
to lay upon you no greaterburden than these necessary things . . . from which if ye keepyourselves, ye shall do wellThe whole language of theseprohibitions, and of Act 15:20Act 15:21, implies that they weredesigned as concessions to Jewish feelings on the part of the Gentileconverts, 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 toregard the whole as permanently prohibited. But the remarks on Ac15:20 may clear this (see on Ac15:20). The then state of heathen society in respect of all thefour things seems the reason for so mixing them up.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For it seemed good to the Holy Ghost, and to us,…. By various things they had reason doubtless to conclude, that they were under the influence and direction of the Holy Ghost in this affair; as by the spirit of prayer that was among them; by that power and energy with which many of them spoke on this occasion, and that so agreeable to the word of God; and by that unanimity with which they came into the advice given. With respect to the form here used, compare 1Ch 13:2 and the Targum on it, which renders the words thus;
“if it be beautiful before you, and acceptable before the Lord, let us send, c.”
It follows here,
to lay upon you no greater burden than these necessary things not that they were necessary to salvation, but necessary to secure the peace of the churches, and at least were necessary, at that present time; and therefore since it appeared to be necessary to enjoin them for the present, they hoped they would not refuse to bear them; and especially, since, though they must own they were burdens, and a part of the yoke of bondage, yet they were not many, nor very heavy, and for the future they should lay no other, nor more upon them; and what they did, was to prevent any other or greater burden to be laid; and so the Syriac version renders it, “lest any more, or greater burden should be laid upon you.”
Fuente: John Gill’s Exposition of the Entire Bible
To the Holy Spirit and to us ( ). Dative case after (third example, verses Acts 15:22; Acts 15:25; Acts 15:28). Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (verse 8). Jesus had promised that the Holy Spirit would guide them into all truth (Joh 16:13). Even so the church deliberated carefully before deciding. What a blessing it would be if this were always true! But even so the Judaizers are only silenced for the present, not convinced and only waiting for a better day to start over again.
No greater burden ( ). The restrictions named did constitute some burden (cf. Mt 20:12), for the old word means weight or heaviness. Morality itself is a restraint upon one’s impulses as is all law a prohibition against license.
Fuente: Robertson’s Word Pictures in the New Testament
GENTILE BELIEVERS NOT TO OFFEND GODLY JEWS V. 28-35
1) “For it seemed good to the Holy Ghost,” (edoksen gar to pneumati to hagio) “For it seemed proper (the good thing) to the Holy Spirit,” Rom 8:14-16.
2) “And to us,” (kai hemin) “And to us,” the apostles, elders, and members of the Jerusalem church, as we were led by the Holy Spirit, in harmony with the Word of God, rightly interpreted, to act as we have, Joh 16:13; Joh 15:26-27.
3) “To lay upon you no greater burden,” (meden pleon epitithesthai humin) “To put nothing more on you,” as religious, moral, and ethical obligations, than to take up the yoke of Christ (not Moses) and learn of Him, Mat 11:29-30.
4) “Than these necessary things;” (plen touton ton epanagkes) “Than these (following) necessary matters; such as had been acted on by the apostles, elders, church at Jerusalem and council members, Act 15:29. To such Paul complied, that he might “by all means save some,” 1Co 9:20-23; 1Co 10:31.
Fuente: Garner-Howes Baptist Commentary
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28. It seemed good to the Holy Ghost and to us. Whereas the apostles and elders match and join themselves with the Holy Ghost, they attribute nothing to themselves apart therein; but this speech importeth as much as if they should say, that the Holy Ghost was the captain, guide, and governor, and that they did set down, and decreed that which they write as he did indite it to them. − (149) For this manner of speech is used commonly in the Scripture, to give the ministers the second place after that the name of God is once expressed. When it is said that the people believed God and his servant Moses, ( Exo 14:31,) faith is not rent in pieces, as if it did addict itself partly to God, and partly to mortal man. What then? to wit, whereas the people had God for the sole author of their faith, they believed or gave credence to his minister, from whom he could not be separate. Neither could they otherwise believe God than by believing the doctrine set before them by Moses, as they did shake off the yoke of God after that they had once rejected and despised Moses. Whereby the wickedness of those men is also refuted, who, making boast of faith with full mouth, do no less wickedly than proudly contemn the ministry. For, as it were a sacrilegious partition, if faith should depend even but a very little upon man, so those men do openly mock God who feign that they have him to be their teacher, when they set nought by the ministers by whom he speaketh. Therefore, the apostles deny that they invented that decree of their own brain which they deliver to the Gentiles, but that they were only ministers of the Spirit, that they may, with the authority of God, make them commendable, which (proceeding from him) they do faithfully deliver. So, when Paul maketh mention of his gospel, he doth not enforce upon them a new gospel, which is of his own inventing, but he preacheth that which was committed to him by Christ. −
And the Papists are doltish who go about, out of these words, to prove that the Church hath some authority of her own; yea, they are contrary to themselves. For, under what color do they avouch that the Church cannot err, save only because it is grounded immediately by the Holy Spirit? Therefore, they cry out with open mouth, that those things be the oracles of the Spirit which we prove to be their own inventions. Therefore, they do foolishly urge this cause, it seemed good to us; because, if the apostles decreed any thing apart from the Spirit, that principal maxim shall fall to ground, that Councils decree nothing but which is indited by the Spirit. −
Besides these necessary things. The Papists do forwardly triumph under color of this word, as if it were lawful for men to make laws which may lay necessity upon the conscience. That (say they) which the Church commandeth must be kept under pain of mortal sin, because the apostles say that that must necessarily be observed which they decree. But such a vain cavil is quickly answered. For this necessity reached no farther than there was any danger lest the unity should be cut asunder. So that, to speak properly, this necessity was accidental or external; which was placed not in the thing itself, but only in avoiding of the offense, which appeareth more plainly by abolishing of the decree. For laws made concerning things which are of themselves necessary must be continual. But we know that this law was foredone − (150) by Paul so soon as the tumult and contention was once ended, when he teacheth that nothing is unclean, ( Rom 14:14😉 and when he granteth liberty to eat all manner [of] meats, yea, even such as were sacrificed to idols, ( 1Co 10:25.) Wherefore, in vain do they gather any cloak or color out of this word to bind men’s consciences, seeing that the necessity spoken of in this place did only respect men in the external use lest there should any offense arise thereupon, and that their liberty before God might stand whole and sound. Also, in vain do they gather out of all the whole place, and in vain do they go about out of the same to prove that the Church had power given to decree anything contrary to the word of God. The Pope hath made such laws as seemed best to him, contrary to the word of God, whereby he meant to govern the Church; and that not ten or twenty, but an infinite number, so that they do not only tyrannously oppress souls, but are also cruel torments to vex and torment them. −
To the end the hired brabblers [wranglers] of the Pope may excuse such cruelty, they do object that even the apostles did forbid the Gentiles that which was not forbidden in the word of God. But I say flatly, that the apostles added nothing unto the word of God; which shall plainly appear if we list to mark their drift. I said of late that they meant nothing less − (151) than to set down a perpetual law, whereby they might bind the faithful. What then? They use that remedy which was fit for the nourishing of brotherly peace and concord among the Churches, that the Gentiles may for a time apply themselves − (152) to the Jews. But if we will grant anything, we must assuredly confess that this is according to the word of God, that love bear the sway in things indifferent; that is, that the external use of those things which are of themselves free be bent unto the rule of charity. −
In sum, if love be the bond of perfection and end of the law; if God command that we study to preserve mutual unity among ourselves, and that every man serve his neighbor to edify, no man is so ignorant which doth not see that that is contained in the word of God which the apostles command in this place, only they apply a general rule to their time. Furthermore, let us remember that which I said before, that it was a politic law which could not ensnare the conscience, neither bring in any reigned worship of God; which two vices the Scripture condemneth everywhere in men’s traditions. But admit we should grant (which is most false) that that did not accord with the word of God which was decreed in that council, yet that maketh nothing for the Papists. Let the councils decree anything contrary to [beyond, in addition to] the express word of God, according to the revelation of the Spirit; yet none but lawful councils may have this authority given them. Then let them prove that their councils were godly and holy, to the decrees whereof they will have us subject. But I will not any farther prosecute this point, because it was handled in the beginning of the chapter. Let the readers know (which is sufficient for this present place) that the apostles pass not the bounds of the word of God when they set down an external law, as time requireth, whereby they may reconcile the Churches among themselves.
(149) −
“
Seque eo dictante statuisse quod scribunt,” and that which they write was resolved on his dictation
(150) −
“
Refixam,” remodeled.
(151) −
“
Nihil minus in animo illis fuisse,” that the last thing they meant was to.
(152) −
“
Se… accommodent,” accommodate themselves.
Fuente: Calvin’s Complete Commentary
(28) It seemed good to the Holy Ghost, and to us . . .The measure was, the Apostles were persuaded, one of wisdom and charity, and they could not ascribe those gifts to any other source than the Spirit who gives a right judgment in all things. The words have since become almost a formula for the decrees of councils and synods, often used most recklessly when those decrees bore most clearly the marks of human policy and passion. Here we may well admit that the claim was founded on a real inspiration, remembering, however, as we do so, that an inspired commandment does not necessarily involve a permanent obligation. (See Note on next verse.)
To lay upon you no greater burden than these necessary things.The words throw light upon the message addressed to the Church of Thyatira, I will put upon you no other burden (Rev. 2:24). Looking to the prominence in the Epistles to the Seven Churches of the two points of fornication and eating things sacrificed to idols, there can scarcely be the shadow of a doubt that we have in those words a distinct reference to the decree of the Council of Jerusalem. The letter does not say why these things were necessary, and the term was probably chosen as covering alike the views of those who held, like the Pharisee Christians, that they were binding on the Church for ever, and those who, like St. Paul, held that they were necessary only for the time, and as a measure of wise expediency.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. Holy Ghost, and to us See note on Luk 1:3. Two concurrent minds in the same matter, the divine and the human. Man as free in the choice as if God did not will; God’s will as perfectly accomplished as if man’s will were overruled.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things, that you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication, from which if you keep yourselves, it will be well with you. Fare you well.’
The final conclusion was then laid out, and it is pointed out that its real source was the Holy Spirit. It was He who had guided their discussions, especially as the One Who had been given to the Apostles in order for them infallibly to come to the truth (Joh 16:13). Thus their decision was not just to be seen as that of the church, but of the Holy Spirit Himself to Whose guidance they had continually looked.
And their advice was that there was to be no question of a need for them to be circumcised or live according to Jewish ceremonial customs. There were, however, three or four things that they felt it necessary to enjoin. These were:
1) That they separate themselves totally from idolatry and all connected with it. The requirement was that they be totally faithful to the one God. This Paul fully agreed with and would himself later demand and amplify. No one ever thought that it would be possible to be a Christian and flirt with idolatry at the same time.
2) That they not partake of blood. The partaking of blood had been clearly forbidden as early as Gen 9:7. While important in the Law of Moses, it did not originate there, but was of a much more ancient provenance. The purpose of the provision was in order to stress the sacredness of all life. It is an open question whether it ought not to be observed by Christians today in order to indicate reverence for life.
3) That they were not to eat what had been killed by strangling, for killing by that means would not have let the blood escape. This was basically in order to ensure the proper carrying out of 2) and so that there would be no hindrance in fellowship between Jewish Christian and Gentile Christian. We need not necessarily read from this that it was seen as necessary for salvation, but that to eat what was strangled would prevent both Jews and Gentiles gathering at a common meal.
4) That they avoid all sexual immorality. Sexual misbehaviour was commonplace in many parts of the Gentile world, but it was to be avoided by all Christians. It was to be an evidence to the world of their moral purity. Paul constantly makes clear that fornication can exclude men from the Kingly Rule of God (1Co 6:9).
This remarkable conclusion demonstrated how much the Holy Spirit had been involved in their decision. They had been able to throw aside the trappings and get to the core. You can almost hear the words, ‘You shall love the Lord your God with all your heart, and soul, and mind and strength, and your neighbour as yourself’. 1) indicated that God must be God, and God alone. 2) indicated especially His lordship over all life. 3) inculcated consideration by Gentile Christians for their fellow Christians among the Jews. 4) lay at the very heart of right and considerate behaviour before God and man.
Fuente: Commentary Series on the Bible by Peter Pett
Act 15:28. It seemed good to the Holy Ghost, and to us, Though this may include the decision which the Spirit had givenby his descent upon Cornelius and his friends, yet it seems more directly to express the consciousness which this assembly had, of beingguidedbyhisinfluencesontheir minds in their present determination. When the apostles call these things necessary, they mean, by a common mode of speaking, necessary for those times and circumstances. They were undoubtedly necessary, in order to promote a free converse between the Jewish and Gentile Christians, and especially to secure communion at the table of the Lord; where we cannot imagine that Jews would have eaten and drunk with persons whom they thought in so polluted a state as those who indulged themselves in the things here prohibited. On the other hand, it seems that the Jews on these conditions gave up any further debate about other forbidden meats, as well as circumcision, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
Ver. 28. For it seemed good to the Holy Ghost ] That is only a lawful synod wherein the Holy Ghost is present and president. Nothing was resolved by the Trent fathers, but all in Rome; so that a blasphemous proverb was generally used, which I forbear to relate; let him that list read it in the Hist. of Council of Trent, tel. 497. See also fol. 822.
Than these necessary things ] Not always and every way necessary (except that of fornication to be avoided), but necessary for preserving the peace of the Church as then it was, by bearing with the weaker Christians. Things inconvenient, even in matters of religion, may be done in some cases to redeem a far worse inconvenience. These burdens are here called necessary things, and they are said to do well, if they observed them,Act 15:29Act 15:29 . See Trapp on “ Act 16:3 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
28. . . . ] Not = . . . (as Olsh.), but as, in ch. Act 5:32 , the Holy Spirit, given to the Apostles and testifying by His divine power, is coupled with their own human testimony, so here the decision of the Holy Spirit , given them as leaders of the Church, is laid down as the primary and decisive determination on the matter, and their own formal ecclesiastical decision follows, as giving utterance and scope to His will and command. The other interpretation weakens this accuracy of expression, and destroys the propriety of the sentence. Neander, in his last edn. of the Pfl. u. L. (p. 224, note), has given up the rendering of his former ones, ( ) ,’ It seemed good (by the Holy Ghost) to us also ,’ i.e. as well as to Paul and Barnabas. It was plausible, but quite untenable. Such ambiguity, in such a document, would surely be out of the question.
The judgment as to what things were is implied in , &c.
. had been used by Peter, Act 15:10 .
Fuente: Henry Alford’s Greek Testament
Act 15:28 . . . : “causa principalis” and “causa ministerialis” of the decree. The words of Hooker exactly describe the meaning and purpose of the words, E. P. , iii., 10, 2, cf. Act 8:6-7 , and cf. St. Chrysostom’s words, Hom. , xxxiii., “not making themselves equal to Him [ i.e. , the Holy Ghost] they are not so mad the one to the Holy Ghost , that they may not deem it to be of man; the other to us , that they may be taught that they also themselves admit the Gentiles, although themselves being in circumcision”. On other suggested but improbable meanings see Alford’s and Wendt’s notes. The words became a kind of general formula in the decrees of Councils and Synods, cf. the phrase commonly prefixed to Councils: Sancto Spiritu suggerente ( Dict. Chr. Ant. , i., 483). On this classical construction of with the infinitive see Nestle’s note, Expository Times , December, 1898. Moreover it would seem that this is quite in accordance with the manner in which Jewish Rabbis would formulate their decisions. : the words indicate authority on the part of the speakers, although in Act 15:20 we read only of “enjoining”. St. Peter had used the cognate verb in Act 15:10 , cf. Rev 2:24 , where the same noun occurs with a possible reference to the decree, see Lightfoot, Galatians , p. 309, and Plumptre, in loco . , i.e. , for mutual intercourse, that Jewish and Gentile Christians might live as brethren in the One Lord. There is nothing said to imply that these four abstinences were to be imposed as necessary to salvation; the receivers of the letter are only told that it should be well with them if they observed the decree, and we cannot interpret as = . At the same time the word was a very emphatic one, and might be easily interpreted, as it speedily was, in a narrower sense, Ramsay, St. Paul , p. 172; Lightfoot, Galatians , p. 310. Rendall compares the use of in Thuc., i., 90.
Fuente: The Expositors Greek Testament by Robertson
the Holy Ghost. App-101.
us: i.e. the whole church (Act 15:22).
burden. Greek. baros. Occurs here, Mat 20:12. 2Co 4:17. Gal 1:6, Gal 1:2. 1Th 2:6. Rev 2:24.
than = except.
necessary = compulsory. Greek. epanankes. Only here. Circumcision therefore was not compulsory.
Fuente: Companion Bible Notes, Appendices and Graphics
28. . . .] Not = . . . (as Olsh.),-but as, in ch. Act 5:32, the Holy Spirit, given to the Apostles and testifying by His divine power, is coupled with their own human testimony,-so here the decision of the Holy Spirit, given them as leaders of the Church, is laid down as the primary and decisive determination on the matter,-and their own formal ecclesiastical decision follows, as giving utterance and scope to His will and command. The other interpretation weakens this accuracy of expression, and destroys the propriety of the sentence. Neander, in his last edn. of the Pfl. u. L. (p. 224, note), has given up the rendering of his former ones, ( ) , It seemed good (by the Holy Ghost) to us also, i.e. as well as to Paul and Barnabas. It was plausible, but quite untenable. Such ambiguity, in such a document, would surely be out of the question.
The judgment as to what things were is implied in , &c.
. had been used by Peter, Act 15:10.
Fuente: The Greek Testament
Act 15:28. , to the Holy Ghost) It was He who revealed what should be their decision in that case.-) that no greater burden should be laid upon you, by any teachers whatever. Peter had used this verb in Act 15:10.- ) These things, which are almost necessary things [these somewhat necessary observances], according to the hypothesis [Act 15:24], and suited to the existing time, partly also always [of lasting obligation]. in composition sometimes diminishes, as , almost yellow.
Fuente: Gnomon of the New Testament
it: Joh 16:13, 1Co 7:25, 1Co 7:40, 1Co 14:37, 1Th 4:8, 1Pe 1:12
greater: Mat 11:30, Mat 23:4, Rev 2:24
Reciprocal: Exo 4:14 – anger Luk 1:3 – seemed Joh 14:26 – Holy Ghost Act 15:19 – that Act 15:25 – seemed Act 16:4 – they delivered 1Co 7:18 – being 1Co 9:21 – them Gal 2:14 – why
Fuente: The Treasury of Scripture Knowledge
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Act 15:28. This denotes that the letter was inspired by the Holy Ghost.
Fuente: Combined Bible Commentary
Act 15:28. For it seemed good to the Holy Ghost, and to us. To us inspired by the Holy Ghost, to us His ministers and organs for declaring the trutha mode of expression not uncommon in the Old Testament, where we read: The people believed the Lord and His servant Moses, Exo 14:31; The sword of the Lord and of Gideon, Jdg 7:18-20; The people feared the Lord and Samuel, 1Sa 12:18. This expression, It seemed good to the Holy Ghost and to us, is an apostolic statement of the true doctrine of inspiration. The apostles were inspired by God, but they did not lose their personal identity. The human element was not absorbed into the Divine, but it was spiritualized and transfigured by it (Wordsworth).
The decrees of the Council of Jerusalem were not, as the canons of other ecclesiastical assemblies, human, but very divine ordinances; for which cause the churches were far and wide commanded everywhere to see them kept no otherwise than if Christ Himself had personally on earth been the author of them.
The cause why that Council was of so great authority and credit above all others which have been held since then, is expressed in those words, Unto the Holy Ghost and to us it hath seemed good. . . . Wherefore, inasmuch as the Council of Jerusalem did chance to consist of men so enlightened, it had authority greater than were meet for any other council besides to challenge, wherein no such persons are (Hooker, Ecc. Polity, Book viii. chap. vi.).
Fuente: A Popular Commentary on the New Testament
Act 15:28-29. For it seemed good to the Holy Ghost, and, consequently, to us This may include the decision which the Holy Spirit had given by his descent on Cornelius and his friends, but seems more directly to express the consciousness which this assembly had of being guided by his influences on their minds in the present determination. It cannot, however, be extended to any ecclesiastical councils that have not inspired apostles to preside, as this here had. To lay upon you no greater burden They allude to the yoke spoken of Act 15:10. So far were they from delighting to impose on the churches any mere human and unnecessary institutions, that they dreaded enjoining any thing which God had not required, and was not calculated to promote the faith and holiness of the new converts; than these necessary things Some of the things here mentioned are of perpetual obligation upon Christians of all nations and ages, and they were all necessary for the peace of the church at that time, namely, to avoid giving offence to the converted Jews, and to promote brotherly love between them and the converted Gentiles. The first of them, however, was not necessary long, and the direction concerning it was therefore afterward repealed by the same Spirit, as we read in the former epistle to the Corinthians. With regard to abstaining from blood, concerning which there has been much controversy among divines, we may further observe here, that the eating of it was never permitted the children of God, from the beginning of the world. For, 1st, From Adam to Noah no man ate flesh at all; consequently, no man then ate blood. 2d, When God allowed Noah and his posterity to eat flesh, he absolutely forbade them to eat blood; and accordingly this, with the other six precepts of Noah, was delivered down from Noah to Moses. 3d, God renewed this prohibition by Moses, which was not repealed from the time of Moses till Christ came. 4th, Neither after his coming did any presume to repeal this decree of the Holy Ghost, till it seemed good to the bishop of Rome so to do, about the middle of the eighth century. 5th, From that time, those churches which acknowledged his authority held the eating of blood to be an indifferent thing. But, 6th, In all those churches which never did acknowledge the bishop of Romes authority, it never was allowed to eat blood, nor is it allowed at this day. This is the plain fact; let men reason as plausibly as they please, on one side or the other. From which keeping yourselves, ye will do well That is, ye will find a blessing. This gentle manner of concluding was worthy the apostolical wisdom and goodness. But how soon did succeeding counsels, of inferior authority, change it into the style of anathemas! Forms which have proved an occasion of consecrating some of the most devilish passions under the most sacred names; and, like some ill-adjusted weapons of war, are most likely to hurt the hand from which they are thrown. The reader that wishes for further information on the subject of the prohibition of eating blood will find ample satisfaction in an excellent work of Dr. Delaney, entitled, Revelation examined with Candour; a work of great merit, although but little known. See vol. 2. p. 18, &c.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 22
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 28
To the Holy Ghost, and to us; to us under the guidance of the Holy Ghost.
Fuente: Abbott’s Illustrated New Testament
15:28 {11} For it seemed good to the {n} Holy Ghost, and {o} to us, to lay upon you no greater burden than these {p} necessary things;
(11) That is a lawful council, which the Holy Spirit rules.
(n) First they made mention of the Holy Spirit, so that it may not seem to be any man’s work.
(o) Not that men have any authority of themselves, but to show the faithfulness that they used in their ministry and labour.
(p) This was no absolute necessity, but in respect of the state of that time, so that the Gentiles and the Jews might live together more peaceably, with less occasion to quarrel.