Exegetical and Hermeneutical Commentary of Acts 15:3
And being brought on their way by the church, they passed through Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
3. brought on their way ] It was not an uncommon mark of affection or respect that a part of the church at any place should attend its chief teachers for a short way on their journeys. (Cp. infra Act 20:38, Act 21:16.) And for the antiquity of the custom among the Jews, see Gen 18:16, where Abraham brings his heavenly visitors on their way.
Among the companions of Paul and Barnabas on this journey must have been Titus, for we read of him, and the question raised about his circumcision, in St Paul’s own notice of this visit (Gal 2:3).
through Phenice ( Phnicia) and Samaria ] The road would take them along the coast through Berytus, Tyre and Sidon, which at this time were places of great importance, and most likely to have bodies of Christians among their inhabitants.
declaring the conversion of the Gentiles ] This would naturally be St Paul’s great theme. Among those who were going up to Jerusalem with him would be members of the Judaizing party, but their presence was no check on the Apostle’s zeal that all men should hear of the bringing in of Gentiles to the faith of Christ. The verb used implies that he gave his story with all details, and we may be sure that he dwelt on the way in which the Spirit of God had set a seal upon the work, though the converts of whom he spake were all uncircumcised.
unto all the brethren ] We see therefore that it was only some of the Jews who demanded from the Gentiles complete conformity to the Law. At Jerusalem ( Act 15:5) the Judaizing party is described as ‘certain of the sect of the Pharisees which believed,’ and the Gospel history represents the Pharisees on all occasions as determined supporters of the ceremonial law. Probably their party was most numerous at Jerusalem, where all the ritual observances could be most completely carried out. In the more remote congregations the joy over the Gentile conversions would be unalloyed.
Fuente: The Cambridge Bible for Schools and Colleges
And being brought on their way by the church – Being attended and conducted by the Christian brethren. See the notes on Rom 15:24. It was customary for the Christians to attend the apostles in their travels. Compare 1Co 16:6, 1Co 16:11; 3Jo 1:6.
Through Phenice – See the note at Act 11:19.
And Samaria – These places were directly on their route to Jerusalem.
Declaring the conversion … – Of the Gentiles in Antioch, and in the regions in Asia Minor through which they had traveled. These remarkable events they would naturally communicate with joy to the Christians with whom they would have contact in their journey.
Caused great joy – At the news of the extensive spread of the gospel. It was an indication of their deep feeling in the interests of religion that they thus rejoiced. Where Christians are themselves awake, and engaged in the service of Christ, they rejoice at the news of the conversion of sinners. Where they are cold, they hear such news with indifference, or with the utmost unconcern. One way of testing our feelings on the subject of religion is by the emotions which we have when we hear of extensive and glorious revivals of religion. Compare the notes on Act 8:8.
Fuente: Albert Barnes’ Notes on the Bible
Act 15:3-6
They therefore, being brought on their way.
Working on the road
1. For a little time the noise of controversy ceases. Paul and Barnabas might have taken a much shorter way to Jerusalem; but Paul, like the Master, always wished to do some work on the way. When Christ was apparently hastening to a particular locality, He would often on the road stop to do some intermediate miracle. So Paul said, We will make this a missionary journey. So they passed through Phoenicia and Samaria–the district where Philip had done his wonderful works. We should all leave footprints behind us; people that come afterwards should know that we were there first.
2. Follow the apostles. They find a line of Churches all the way, generally speaking, from Antioch to Jerusalem. There were houses of call on the road. The pioneer had, by sacred influence, said, Other and stronger men will be coming this road some day–be prepared for them. We, too, walk on roads that have been well trodden for us. We take the roads of a country as a matter of course. Who ever thinks of roads, or could suppose that a poet could wax eloquent upon road making? Yet even so common a thing as a road is essential to civilisation. Surely as they passed along Paul and Barnabas would often think of Philip, and would often hear of him in the homes where they lodged. It is pleasant to see, in little wayside houses, the pictures of Wesley and Whitefield, and pastors of humbler name, who have lived in the locality. These pictures are texts. Despise not your forerunners.
3. What peeps we get into the domestic life of the time! The two men coming into a house turned it into an historical temple. There are some visits that transfigure the localities in which they are paid. And the little common feast, and the sort of talk which passes between men and unites mens hearts! Forget not the little idylls that help to make up the massive poetry of great histories. There were little occasions, as well as great ones, in the development of the Christian story. Handgrips, and special prayers, and visits to the sick chamber, where the tenderest of all supplications were breathed, and still the men passed on, having to maintain a valiant and historical testimony in the face of the first council of the Christian Church.
4. As they went along what did they talk about? Declaring the conversion of the Gentiles. There ought to be great joy when soldiers come from the field of war with the latest news. We soon rough down, by dumb applause, the stumbling missionary who tries to tell us that the blood-red banner is floating higher than ever in the wind! The early Christians were full of their subject; we easily slip out of ours. They had but one theme, only it included all other themes. They took pleasure in their work; they liked Sunday better than Monday–nay, they made Sunday seven days long.
5. In Act 15:4 note that the Church is spoken of in its unity. We have made it into a thousand. I do not object to denominations any more than I object to regiments; but as I expect all the regiments to bow to one throne, so I would expect all denominations to have common ground upon which they can have a common altar. Being received by the Church, the two speakers stood up to tell their tale. Have we no tale to tell? If a thief broke into your house, you would tell everybody about it. If your house was on fire, all the neighbourhood would know it. A man who has a tale to tell tells it; and he is right in doing so. We are not unwilling to speak, but we have no story to relate.
6. Look at Act 15:5. The contention was Pharisaic. Not many of them believed, and those who did were greater opponents as believers than as unbelievers. There are hinderers in the Church as well as outside. This position was not only Pharisaic, it was founded upon a narrow reading of the letter. If Christianity is a square with well-defined walls, there are men who could stand in the middle of it and defend it bravely; but if Christianity is a horizon which recedes as we advance, and which has room enough within it for other universes tenfold larger than our own, they become bewildered, the letter is of little use to them, and so they make four corners for themselves, and subside within the prison of a creed. It is difficult for some men to see the bud in the seed. Christianity has its blossom as well as its root, its fruit as well as its blossom. The type only lives by its little self until the fulfilment comes, and then it passes away. They who upheld the law of Moses were Pharisees. How marvellous the providence that a Pharisee of the Pharisees was sent to answer them! They would have made short work of other men, but there arose a very prince of the blood, and in his presence they met an unexpected and successful check. A man who knows a smattering of a language may astound the villagers who never heard of it; but let a man arise who knows the language perfectly, and then the blatant pretender will fall away in shame. God grows His own men, and will always find His own champions. Let us rest in the God of truth, and the truth shall never be in want of a man of adequate capacity and needful eloquence to show its grandeur and enforce its claims. (J. Parker, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 3. Being brought on their way by the Church] That is; the members of the Church provided them with all necessaries for their journey; for it does not appear that they had any property of their own.
Declaring the conversion of the Gentiles] Much stress is laid on this: it was a miracle of God’s mercy that the Gentiles should be received into the Church of God; and they had now the fullest proof that the thing was likely to become general, by the conversion of Cornelius, the conversion of the people of Antioch, of Cyprus, Pisidia, Pamphylia, Lycaonia, &c., &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Brought on their way by the church; the brethren or believers of Antioch, out of respect, went part of the way with them; as also thereby showing, that Paul and Barnabas did not go upon their own business or mind only, and that there was no dissension betwixt them and the church there.
The conversion of the Gentiles; it is a conversion or turning indeed from error to truth, from impurity to holiness; that is, from darkness to light, and from the power of Satan unto the ever living God, Act 26:18.
They caused great joy unto all the brethren; nothing more rejoices a good man, than the bringing of souls unto God, and the enlarging of the kingdom of Jesus Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3-6. being brought on their way bythe churcha kind of official escort.
they passed throughPhenice(See on Ac 11:19).
and Samaria, declaring theconversion of the Gentiles, and they caused great joy to thebrethrenAs the converts in those parts were Jewish (Ac11:19), their spirit contrasts favorably with that of others oftheir nation.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And being brought on their way by the church,…. That is, either being accompanied by some of the brethren of the church some part of the way, out of respect unto them, or being provided by them with things necessary for their journey; see Tit 3:13
they passed through Phenice and Samaria; which both lay between Syria and Judea; in the former of which places those that were scattered upon the death of Stephen had preached, and a great number were converted and believed in Christ who were Jews, Ac 11:19 and in the latter Philip the evangelist had preached with much success, Ac 8:5 as therefore their way to Jerusalem lay through these places, they called upon the brethren as they passed;
declaring the conversion of the Gentiles; in the several places where they had been, as in Syria, Pisidia, Pamphylia, and Lycaonia, how by their ministry they were turned from darkness to light, from Satan unto God, from their superstition and idolatry to the worship of the true God, and to faith in Christ Jesus:
and they caused great joy unto all the brethren; the believing Jews in those parts, who being truly believers in Christ, rejoiced at the spread of his Gospel, and the increase of his interest, even among the Gentiles; for if angels rejoice, much more should saints rejoice at the conversion of sinners, let them be who or where they will; and where there is true grace, there will be joy when this is the case. There were churches in each of these places, of which “the brethren” here mentioned were members, and which continued for many ages afterwards: the foundation of the churches in Phenice was first laid by the converts made by them, who were scattered abroad through the persecution at the death of Stephen, Ac 11:19. Quartus, mentioned in Ro 16:23 is said to be bishop of Berytus in this country. In the “second” century there were churches at Tyre and Ptolemais, two cities in Phoenicia; Cassius was bishop of the one, and Clarus of the other k: in the “third” century several Phoenician bishops suffered martyrdom, as Tyrannio, bishop of the church of Tyre, Zenobius, presbyter of that at Sidon, and Sylvanus, bishop of Emisa l: in the “fourth” century, at the beginning of it, there were present, at the council of Nice, the bishops of Ptolemais, Damascus, Tripolis, Paneas, and Emisa; as they were also at a synod held at Jerusalem in the same century, on account of the Arians, and at another at Antioch on the same account: in the fifth century there were churches in Phoenicia reformed by Chrysostom, by whose means also the temples of the idols were destroyed, and many were converted in these countries; and in this age lived several persons of note here, as Antiochus bishop of Ptolemais, Eustathius bishop of Berytus, Paulus bishop of Emisa, Pompeianus and Uranius of the same place, and Damianus bishop of Sidon, and other Phoenician bishops, who assisted at the council of Chalcedon; as Olympius bishop of Atrapolis, Theodorus bishop of Tripoils, Joseph bishop of Heliopolis, Valerius bishop of Laodicea, Thomas bishop of Euroma, and Theonas bishop of Enria or Enaria, all in Phoenicia: in the sixth century, mention is made of the bishops of Ptolemais, Tyre, Sidon, and Berytus, in the acts of the synod at Rome and Constantinople; and though Phoenicia was seized upon, and wasted by the Arabians and Persians, in the seventh century; yet we read, in the eighth century, of Adeodatus, a bishop of Berytus, who baptized many converted Jews m. As for Samaria, our Lord himself preached and converted many persons there; and after his resurrection he gave his apostles a commission and directions to go there; and here Philip preached with great success. Nicolaus, the deacon, is said to be the first bishop of Samaria; and though in after ages Heathenism very much prevailed in those parts; yet there were Christians and churches, more or less, for several centuries; even in the sixth century there was a bishop of Neapolis in Samaria, killed with the sword, and some presbyters who were taken and fried in a pan, with the remains of some martyrs, by the Samaritan Jews n.
k Euseb. Eccl. Hist. l. 5. c. 25. l Ib. l. 8. c. 13. m Madgeburg. Hist. Eccles. cent. 4. c. 2. p. 2. c. 9. p. 35O, 390, 404. cent. 5. c. 2. p. 3, 12, 13. c. 10. p. 550, 551. cent. 6. c. 2. p. 3. cent. 7. c. 3. p. 17. c. 16. p. 365. cent 8. c. 2. p. 3. n Ib. cent. 6. c. 3. p. 22.
Fuente: John Gill’s Exposition of the Entire Bible
They therefore ( ). Luke’s favourite method of resumptive narrative as we have seen (11:19, etc.), demonstrative with (indeed) and (therefore).
Being brought on their way by the church ( ). First aorist passive participle of , old verb, to send forward under escort as a mark of honour as in Acts 20:38; Acts 21:5; 3John 1:6. They were given a grand send-off by the church in Antioch.
Passed through (). Imperfect middle describing the triumphal procession through both ( ) Phoenicia and Samaria.
The conversion ( ). The turning.
They caused great joy ( ). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still.
Fuente: Robertson’s Word Pictures in the New Testament
Being brought on their way [] . Lit., having been sent forth; under escort as a mark of honor.
Declaring. See on ch. Act 13:41. In the various towns along their route.
Fuente: Vincent’s Word Studies in the New Testament
1) “And being brought on their way by the church, “ (hoi men oun propemphthentes hupo tes ekklesias) “When they therefore were sent forth (set forward) by the church,” by sanction of the church, for deliberation with the apostles, elders, and brethren of the church in Jerusalem, for a specific council mission, Act 15:4. They too perhaps were furnished by the church with supplies needed for the trip, Gal 6:2; Gal 6:6.
2) “They passed through Phenice and Samaria,” (dierchonto ten to Phoiniken kai Samareian) “They passed (as they chose) both thru Phoenicia and Samaria; Phonecia is a 20 mile wide seaside strip of land above Mt Carmel north of Tripolis, Tyre, Sidon, and Berytus and south some thirty miles near to Caeserea, then some place perhaps cut across the plains of Esdraleon into Samaria, perhaps visiting Cornelius and Philip the Evangelist, Act 8:40; Act 10:1-48.
3) “Declaring the conversion of the Gentiles: (ekdiegoumenoi ten epistrophen ton ethnon) “Telling, relating, or giving out in detail as they went, matters relating to the conversion of the Gentiles or people of heathen nations;” Thus they bare and shared the bread or staff of life, and the seed of the Word, with others as they went, continually, Joh 4:34-37; Ecc 11:1-6; Isa 55:11-12; Mat 5:13-15; Act 1:8.
4) “And they caused great joy unto all the brethren,” (kai epoioun charan megalen pasin tois adelphois) “And they caused great joy to all the brethren of the churches they visited in Phonecia and Samaria, as they journeyed on to Jerusalem for the council regarding circumcision and the Law of Moses, Act 15:1; Act 8:5-8; Act 11:19; This was the joy of knowledge of new born souls, new creatures in Christ Jesus, when the lost son, lost sheep, or lost coin is found and brought home — heaven too rejoices then, Luk 15:7; Luk 15:10; Luk 15:32; 1Th 5:16; Php_4:4; 1Jn 1:4.
Fuente: Garner-Howes Baptist Commentary
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3. Being brought on the way by the Church. Whereas, by the common consent of the Church, there were joined to Paul and Barnabas companions, who might, for duty’s sake, conduct them, we may thereby gather, that all the godly were on their side; and that they did never otherwise think but that the cause was theirs as well as the apostles. Wherefore they determined the journey of Paul and Barnabas with like minds as they took it in hand; to wit, that they might tame and put to silence those troublesome spirits who did falsely make boast of the apostles. Whereas he saith shortly after, that they certified the brethren in their voyage of the wonderful conversion of the Gentiles, it is a testimony and token that they came not to Jerusalem fraught with fear; but that they did even without fear stoutly profess that which they had taught before. Therefore, they come not to plead their cause before their judges; but that they may, with common consent and judgment, on both sides, approve that which was commanded by God touching the abolishing of ceremonies. For though they did not despise the judgment of the apostles, yet because they knew that it was not lawful for them, neither for the apostles, to decree otherwise concerning the cause, it did not become them to stand as men whose matter is handled at the bar. − (87) Thence cometh the boldness of rejoicing; to this end − (88) tendeth the joy of the godly, whereby they subscribe both to the doctrine of Paul and also the calling of the Gentiles. −
(87) −
“
Reos,” as men accused, defenders.
(88) −
“
Huc accedit,” to this is added.
Fuente: Calvin’s Complete Commentary
(3) They passed through Phenice and Samaria.The route lay from Seleucia, at the mouth of the Orontes, along the coast of Sidon, Tyre, and, probably, Csarea, and then through Samaria. They might have gone to Joppa, and so have avoided the old Canaanite cities and the region of the hated Samaritans. The very journey was, therefore, an assertion of the principles for which they were contending. We note, too, that the facts imply that they found brethren, i.e., established Christian societies, in both regions. Tyre and Sidon had repented and believed, though Chorazin and Bethsaida had hardened themselves in unbelief (Luk. 11:13). The woman of Canaan, of Mar. 7:26, may, by this time, have eaten not of the crumbs, but of the Bread of Life. Everything points to Philip as the probable Evangelist of this region as well as of Samaria. Paul and Barnabas would accordingly, as they travelled, be setting their seal to his work, claiming fellowship with Canaanites and Samaritans; and wherever they went they were received with joy. Here, at least, they were certain of support; and, on mere grounds of policy, they were strengthening their cause by appearing at Jerusalem as the representatives of such important communities, having the courage of their convictions, and determined, though they might make concessions in things indifferent, not to sacrifice a single principle.
They caused great joy.The tense implies continued action. Wherever they went the tidings of the conversion of the Gentiles were received by the disciples at large with a gladness which presented the strongest possible contrast to the narrowness and bitterness of the Pharisee section of the Church of Jerusalem.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Brought on their way Honourably escorted and authenticated, so as to be hospitably and deferentially received and forwarded by the Churches on their way.
Through Phenice and Samaria Not through Galilee, but along the Phenician coast probably as far as Ptolemais; then turned eastward through the plain of Esdraelon; thence by Samaria to Jerusalem.
Declaring We see by tracing this journey how Christianity had overspread these regions, and their joy indicates that the Judaizers had sought to oppose them, and shows how largely this Christianity was Gentile and Pauline.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles, and they caused great joy unto all the brethren.’
This group therefore set out for Jerusalem under the official auspices of the whole ‘church’ (the whole group of believers) at Antioch, and as they passed through Phoenicia and Samaria, (which were both ‘unorthodox’ mixed areas) they gathered with the groups of believers there (the ‘churches’) and declared to them how many Gentiles had been converted on their missionary journey. And as a result of hearing the news all these brethren were filled with great joy. It was clear that they saw no problem with what Paul was doing. But then even the Jews there were not as strongly ‘Jewish’ as those in Judaea and Jerusalem.
It is, however, noticeable that Luke says nothing about the churches of Judaea. They might well have viewed things differently. Probably the party felt it wise not to raise what might have been controversial ideas in the very place from which their opponents had come. They had not come to cause dissension. They had come in order to prevent it.
Fuente: Commentary Series on the Bible by Peter Pett
Act 15:3. And, being brought on their way Being brought forward on their journey. This is plainly the sense of the word ; which is constantly used to express the regard shewn to those who travelled anywhere to preach the gospel, or to take care of the affairs of the church. Compare ch. Act 20:38 Act 21:5. Rom 15:24. 1Co 6:11. 2Co 1:16. Tit 3:13 and 3 John, Act 15:6.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 15:3 . ] after they were sent forth, deducti, i.e. escorted for a part of the way. Comp. 3Jn 1:6 ; Herod. i. 111, viii. 124, 126; Plat. Menex . p. 236 D; Soph. O. C. 1663. Morus and Heinrichs: “rebus ad iter suscipiendum necessariis instructi.” That, however, must have been suggested by the context, as in Tit 3:13 . The provision with necessaries for the journey is understood of itself, [24] but is not contained in the words.
] They caused joy by their visit and by their narratives, not only to the Jewish-Christians (Heinrichs), but to all .
[24] Although the travellers, on account of the hospitality of the churches, which they visited by the way, certainly needed but little.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Chapter 47
Prayer
Almighty God, as thou hast called us unto love, may we not stop short of the mark to which we are summoned. All the law is fulfilled in one word, “Thou shalt love.” Enable us by the grace that is in Christ Jesus to grow up to that great obedience and enjoyment. Deliver us from the littleness of the letter, and draw us, day by day, into the vast-ness and comfort and liberty of the Spirit. Thou hast sent a message to our hearts; may our hearts be open to receive it, and may they have understanding to know the meaning of every word and every tone, and also grace to answer thy message with thankfulness and obedience. Give us the hearing ear and the understanding heart whilst we tarry in thine house. May the Spirit of Christ be in us, ruling us by its gracious authority, and bringing us into subjection to the truth, that being no longer self-satisfied, we may find our one contentment in the revelation of thy kingdom. Prepare us to hear what God the Lord will say, and, without questioning or disputing, may we receive the same with loving hearts, and make the answer of an obedient life. The kingdom of Christ is not a kingdom of the letter, the hard rule, and the righteous law; it is a kingdom of spirit and feeling, of intelligence and sympathy, of glowing love and all-surrendering sacrifice. May those of us who bear the great name of Christ, and take our conduct from the spirit of the Cross, show what his religion is by bringing forth the fruits of the Spirit; not by high controversy in the letter, but by such pureness, meekness, simplicity, truthfulness, and charitableness which can only be wrought in the human heart, and expressed in the human life, by the mighty energy and the tender grace of God the Holy Ghost. Show us that it is devolved upon us to prove the reality and the heavenliness of the Christian religion. Having the evangelical word, may we have also the evangelical spirit; acknowledging the truth in terms, may we live it in obedience; and what is mysterious in our utterance, may it be made simple by the eloquence of a beneficent life.
Send comfort, thou Holy One, to hearts that need it most. Make up the vacancy at the fireside, fill the empty place at the table, supply the necessity which is also an agony in the bewildered and desolate heart. Let death be swallowed up in victory; whatever that death may be, whether loss of friend, or child, or money, or health, may the victory of faith swallow up all the little death of this little time. Guide us during the rest of the road. Sometimes it looks high and difficult, and great rocks frown at the top of it; sometimes it looks long and deep, with abysses yawning at the foot; but whatsoever the way may be, high or low, over rocky heights or through rocky valleys, guide us, and our feet shall get good hold, and, at last, our eyes shall see the city which our hearts have long desired. We hope for the enlightenment of thy Spirit, for the comfort of thy grace, for the sureness of thy pardon, and for the confidence which comes of close communion with thy heart. We ask for the pardon of our sin; day by day the black cloud comes, day by day the violating hand is put forth into the very Holy of Holies, but the Cross of Christ is greater than all the sin of man, the blood of Jesus Christ thy Son cleanseth from all sin, so we will find that the death of our sin is swallowed up in the victory of thy grace. Speak comfortably to us. Say from heaven’s high height, “Thy sins are pardoned; thine iniquities are forgotten.” Make every good man stronger in his toil, make every bad man weaker in his purpose; make every trustful man enlarge his faith; and thus bring us, in thine own good time, the old and the young, with every distinction of human personality and human relationship, into one great family, marked with the blood of the Lamb, clothed with the fine linen of the saints, whose being established in thy presence is figured by harping upon harps, and singing eternal anthems, and standing in eternal day. Amen.
Act 15:3-6
3. They therefore, being brought on their way [sent, and accompanied part of the way] by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
4. And when they were come to Jerusalem, they were received [formally, as messengers from the church at Antioch] of the church and the apostles and the elders, and they rehearsed all things that God had done with [xiv. 27] them.
5. But there rose up [in the church meeting] certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them [ Act 15:1 ], and to charge them to keep the law of Moses [this had been to subordinate Christ to Moses].
6. And the apostles and the elders were gathered together [ Act 15:22 and Act 15:25 show that this consultation took place in the church meeting. Gal 2:2 refers to other private visits to them paid by Paul] to consider of this matter.
Working on the Road
FOR a little time the noise of controversy ceases; the disputants determined to refer the question to a council to be held in the metropolis. Paul and Barnabas might have taken a much shorter way to Jerusalem than the one which they adopted; but Paul was a man who, like the Master, always wished to do some work on the way. When Jesus Christ was apparently hastening to a particular locality where His interposition was requested, He would often on the road stop a while to do some intermediate miracle. Paul was not a man to waste time in travelling. He said, “We will preach as we go; we will make this journey to Jerusalem a missionary journey; no doubt the question which is agitating us is an important one, but we will do some work on the road, so that we may gather fresh evidence of our calling, and add somewhat to the certitude of our faith”; so, instead of taking the shortest course to Jerusalem, Paul and Barnabas passed through Phoenicia and Samaria. That was the district where Philip had done his wonderful works. We do not meet Philip often by name, but we do meet him very frequently in his actions. He founded churches, he prepared the way for greater ambassadors than himself; he was the pioneer of the Apostles in Phoenicia and in Samaria (Gentile regions). Paul and Barnabas would find many a trace of the man who had been driven forth from quiet and comfortable quarters by pitiless persecution. We should all leave footprints behind us; people that come afterward should know that we were there first. By instruction given, by stimulus imparted, by comfort breathed upon withered and desolate hearts, they should know that we have passed on before, and have left, it may be, an inadequate but a most sincerely-intentioned testimony to the truth and reality of the Christian kingdom.
Follow the Apostles imaginatively. They find a line of Churches all the way, generally speaking, from Antioch to Jerusalem. There were houses of call on the road. The pioneer had not in words, but by sacred influence said, “Other and stronger men will be coming this road some day be prepared for them.” So Paul and Barnabas find a road clear-cut through deserts of heathenism to the great metropolis of Christianity. We, too, walk on roads that have been well-trodden for us; we do not make our own paths. We take the roads of a country as a matter of course, forgetting that without roads a country is a prison, and the civilization of it is little better than a swamp. Who ever thinks of roads, or could suppose that a poet could wax eloquent upon road-making? Yet even so common a thing as a road is essential to commerce, to progress, to the interchange of opinion and good offices. Our roads have all been made for us; and Paul and Barnabas had not to take their spade and mattock, and cut their own way from Antioch to Jerusalem it had been cut by other hands; so the Apostles found it comparatively easy to move from one metropolis to another. Brethren, we, too, are debtors to the past. We forget the road-makers we think it easy enough to make, yet in reality there is nothing much more difficult to make than a path wide, solid, and pleasant to go upon; not a path of a few yards long, but a road that runs through cities and capitals, and makes the whole land but a network of populous and thriving streets.
Surely as they passed along, Paul and Barnabas would often think of Philip, and would often hear of him in the homes where they lodged. It is pleasant to see, in little wayside houses, the pictures of Wesley and Whitefield, and pastors of humbler name, who have lived in the locality, and done what lay within the compass of their power for its culture and progress. These pictures are texts; they are the starting-points of the most interesting conversations; to have such a picture is to have a sort of centre round which a whole Church may gather, and about which the heart of that little Church may beat with thankfulness. Despise not your forerunners; they may not have been Pauls or Peters, men of greatest force of character, but they had a work to do, and they did it with diligence, so their names must not be held otherwise than with reverence and thankfulness.
What peeps we get into the domestic life of the time! The two men coming into a house turned it at once into an historical temple; the house could never be the same afterward. There are some visits that transfigure the localities in which they are paid. There are some visitors that give a new sanctity to any house in which they eat, or sleep, or pray. What a sensation along all the land through Phoenicia and Samaria! What wonderment about the two travellers! What special interest in one of them! How bright his conversation, how spiritual his remarks! every look a picture, every speech a revelation, every prayer an opening of heaven. And the breaking of bread, and the little common feast, and the sort of talk which passes between men and unites men’s hearts! Forget not the little idyls that help to make up the massive poetry of great histories. There were little occasions, as well as great ones, in the development of the Christian story. There were meetings, as we should say, at firesides, at little tables, not spread with dainty feasts, but blessed with heavenly approbation. Hand-grips, and special prayers, and peeps in the sick-chamber, where the weak one lay, and where the tenderest of all supplications were breathed, and still the men passed on, having to argue a great question at Jerusalem, and to maintain a valiant and historical testimony in the face of the first council of the Christian Church.
As they went along the land, what did they talk about? “Declaring the conversion of the Gentiles.” There ought to be great joy when soldiers come from the field of war with the latest news. It is true we care nothing for that news now! We soon rough down, by dumb applause, the stumbling missionary who tries to tell us that the blood-red banner is floating higher than ever in the wind! It is true that he is nothing to us with our horses and carts, and tradings, and progress, and capitals, and balances! In the old time it was something to see the soldiers come home, and to say to them, “What news, comrades?” and to see the soldiers stand up, and say, “The Gentiles are converted!” and that is meat, drink, rest, reward. To have lived in those heroic days would have been almost heroic! The early Christians were full of their subject; we easily slip out of ours. They had but one theme, only it included all other themes, as the firmament holds all the stars. They took pleasure in their work; they liked Sunday better than Monday nay, they made Sunday seven days long. They kept no black chalk, or white, or red, to mark off the days into ones and twos; there was but one day in the week for the old soldiers; they realized the whole typology of the sun standing still, and the moon, and all the diurnal distinctions were lost because the fight never ceased.
Look at the fourth verse. “And 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.” Note here that the Church is spoken of in its unity. The Church was in those days a well-defined body, the very Body of Christ, the visible shrine of the invisible Spirit. The Apostles were received of the Church. Did the Church stand up to look at them? It may have done so. Did the Church put out its arms in token of welcome and hospitality, fellowship and unity? It may have done so. The Church is one. We have made it into a thousand, and therein may have grieved the heart of its Redeemer and Founder, but we must endeavor, at least in the spirit, to get back to the apostolic days when the Church was one. I do not object to denominations any more than I object to different regiments in the same army; but as I expect all the regiments to bow to one throne, and to honour one law, so I would expect all denominations, whilst preserving their individual distinctions, to have common ground upon which they can meet in common prayer, and to have a common altar, and a hymnology in which there is no discordant note. Is it not even so to a large extent now? When we talk to God, we talk the common language of Christianity; it is only when we talk to one another that we begin to dispute and to dissent. The moral of that fact is, that we ought to talk less to one another, and more to our common Father. Being received by the Church, the two new speakers stood up to tell their tale. Have we no tale to tell? If not, that is the reason why we are dumb! If a thief broke into your house, you would tell everybody about it whom you met, and with whom you were acquainted. If your house was on fire, all the neighbourhood would know it. A man who has a tale to tell tells it; and he is right in doing so. The reason why we are dumb dogs is that we have forgotten the story; that we have no personal story of conversion, inspiration, and enthusiasm. We are not unwilling to speak, but we have no story to relate. We cannot turn blankness into eloquence; having no history, we dare not awaken imagination, and so the Church, in many of her sections, is dumb. “Paul and Barnabas declared all things that God had done with them.” How marvellous the eloquence; how realistic every sentence; what home-thrusts they gave! Keep to what you know, not to what somebody told you about it, and you will speak with clearness, simplicity, and emphasis.
Look at the fifth verse. “But 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.” Observe the nature of this contention. First: It was Pharisaic. Not many of the Pharisees believed, and those who did believe caused some trouble. It was difficult to say whether they were not greater opponents as believers than as unbelievv. There are hinderers in the Church as well as outside the Church. This position was not only Pharisaic, it was literary; that is to say, it was founded upon a narrow reading of the letter. There are persons who cannot get out of the four corners of any subject; and if the subject itself has not four corners, they will make four. If Christianity is a square with well-defined walls, there are men who could stand in the middle of the square and defend it bravely; but if Christianity is a horizon which recedes as we advance, and which has room enough within it for other universes tenfold larger than our own, they become bewildered, the letter is of little use to them, and there is a demand made upon religious imagination and religious sympathy which they cannot meet, and so they make four corners for themselves, and subside within the prison of a creed. It is difficult for some men to see the bud in the seed. It is impossible for some men to believe that the bud is the same thing as the seed. They say you insult their reason by the suggestion, and you throw suspicion upon their very sight by telling them that the one is the other in a new form. Christianity has its blossom as well as its root, its fruit as well as its blossom. The fruit is the root, the root means the fruit; the type only lives by its little self until the fulfilment comes, and then it passes away not because of contempt, but because of fulfilment and fruition. Who were they who upheld the Law of Moses? They were Pharisees. How marvellous the providence that a Pharisee of the Pharisees was sent to answer them! The pompous, cultured, refined Pharisees would have made short work of other men, but there arose in the providence of God a man who was a very prince of the blood, a Pharisee of the Pharisees, of the tribe of Benjamin, circumcised the eighth day, concerning zeal persecuting the Church, and in his presence they met an unexpected and successful check. A man who knows a smattering of a language may astound the untravelled villagers who never heard of it; but let a man arise who knows the language perfectly, and then the blatant pretender will fall away in shame from his temporary preeminence. It is thus that God grows his own men, so to say. It is in such circumstances that we have an annotation upon the words, “He is a chosen vessel unto me.” God will always find his own champions and his own preachers. He knows where the men are; he will bring them up from Asiatic capitals to the Judan metropolis. He who found water in the rock and honey in the desert will find a minister for every post, a commander for every army, a victory for every contest. Let us rest in the God of truth; he will find its best teachers and expositors; and the truth shall never be in want of a man of adequate capacity and needful eloquence to show its grandeur and enforce its claims.
Fuente: The People’s Bible by Joseph Parker
3 And 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.
Ver. 3. By the Church ] That is, by the community of God’s people, who therefore (as it may seem) sided with Paul and Barnabas, against those disturbers.
They passed through Phenice and Samaria ] They took a long journey for a public good. Calvin was wont to say, that he would gladly sail over ten seas a to settle a general peace and good agreement in the reformed Churches. Terentius (that noble general under Valens the emperor), when he was bidden ask what he would, and it should be done, asked nothing but that the Church might be freed from Arians. And when the emperor tore his petition, he said that he would never ask anything for himself, if he might not prevail for the Church: this that he might, he would undertake any pains, undergo any peril by sea or land. (Theodoret, iv. 32.)
a Ne decem quidem maria, &c. Beza.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3. . ] This seems to have been something of an official escorting of them on the way, and perhaps parting from them with solemn commendation to God: not, as Morus and Heinrichs, ‘rebus ad iter suscipiendum instructis,’ which would hardly be thus specified, being a matter of course. At all events, it shews that the mind of the church was with them, not with the Judaizers. This was also the case in Phnicia and Samaria, as is shewn by below.
Fuente: Henry Alford’s Greek Testament
Act 15:3 . : Phnicia and Samaria on the one hand welcome them with joy, but on the other hand the Church in Jerusalem is divided, Act 15:5 , see Rendall, Appendix on , p. 161. Blass however thinks that the words are used “without opposition” as often. . ., see note on Act 13:6 . In both cases the presence of brethren is presupposed, cf. Act 8:25 , Act 11:19 , imperfect, “peragrabant donec pervenerunt,” Act 15:4 (Blass). .: escorted on their way, not as Tit 3:13 , of being provided with necessaries for the journey ( Wis 19:2 ); cf. Act 20:38 , Act 21:5 , and so in classical Greek, only in Luke and Paul in N.T. (except once, 3Jn 1:6 ), cf. Rom 15:24 ; but in 1Co 16:6 ; 1Co 16:11 , 2Co 1:16 , R.V. renders as in Titus, l. c. , and John, l. c.; cf. 1Es 4:47 , Jdt 10:15 , 1Ma 12:4 , see Grimm-Thayer, sub v. ; Polycarp, Phil. , i., 1, of the conduct of St. Ignatius through Macedonia, amongst the early Christians, as amongst the Jews (Gen 18:16 ), a mark of affection and respect. The meaning of the word, as Wendt points out, depends on the context. .: only here and in quotation, Act 13:41 in N.T., “telling the tale of the conversion of the Gentiles”; so and more frequently in Luke than in other N.T. writers. Hobart describes all three as medical terms but all three also occur frequently in LXX. .: cf. Hab 1:5 ; several times in Ecclus., also in Josephus and Arist. (Grimm-Thayer, sub v. ). . : on Luke’s fondness for the predicate , Friedrich, p. 41, with as here, cf. Luk 2:10 ; Luk 24:52 , Act 8:8 (Mat 2:10 ; Mat 28:8 ), cf. LXX, Jon 4:6 , Isa 39:2 , A. S. , imperfect, continuous joy, as they went from place to place, perhaps visiting Cornelius or Philip the Evangelist, Act 8:40 , in their progress. : only here in N.T. ( cf. 1Th 1:9 ), Sir 18:21 (20), Sir 49:2 .
Fuente: The Expositors Greek Testament by Robertson
And = They indeed therefore.
being brought on their way. Greek. propempo. Compare App-174. Here, Act 20:38; Act 21:5. Rom 15:24. 1Co 16:6, 1Co 16:6; 2Co 1:16. Tit 3:13. 3Jn 1:6. Compare Gen 18:16.
church. App-186.
passed = were passing.
Phenice: i.e. Phenicia. This shows they went by the coast road.
declaring. See note on Act 13:41.
conversion. Greek. epistrophe. Only here. For the verb, which occurs thirty-nine times, see Act 15:19 with Act 3:19.
Gentiles. Greek. ethnos.
unto = to.
Fuente: Companion Bible Notes, Appendices and Graphics
3. .] This seems to have been something of an official escorting of them on the way, and perhaps parting from them with solemn commendation to God: not, as Morus and Heinrichs, rebus ad iter suscipiendum instructis, which would hardly be thus specified, being a matter of course. At all events, it shews that the mind of the church was with them, not with the Judaizers. This was also the case in Phnicia and Samaria, as is shewn by below.
Fuente: The Greek Testament
Act 15:3. , being brought on their way) A frequent and sacred office of kindness.-, they passed through) propagating the kingdom of GOD on their way.-, unto the brethren) who were in Phenice and Samaria.
Fuente: Gnomon of the New Testament
Phenice
Phoenicia.
Fuente: Scofield Reference Bible Notes
brought: Act 21:5, Act 28:15, Rom 15:24, 1Co 16:6, 1Co 16:11, Tit 3:13, 3Jo 1:6-8
passed: Act 8:14, Act 11:19
declaring: Act 15:12, Act 14:27, Act 21:19, Act 21:20
they caused: Act 11:18, Act 13:48, Act 13:52, Isa 60:4, Isa 60:5, Isa 66:12-14, Luk 15:5-10, Luk 15:23, Luk 15:24, Luk 15:32
Reciprocal: Gen 18:16 – to bring Psa 51:13 – converted Luk 15:6 – his Joh 4:41 – many Joh 12:40 – and be Act 2:39 – and to all Act 3:19 – be Act 15:4 – all Act 20:38 – and
Fuente: The Treasury of Scripture Knowledge
3
Act 15:3. Being brought on their way was done by an escort of honor, similar to the circumstance in chapter 21:5. Phenice and Samaria lay between Antioch and Jerusalem, and in passing through those regions Paul and Barnabas informed the brethren of the Gentile conversions, which was good news and caused much rejoicing.
Fuente: Combined Bible Commentary
Act 15:3. And being brought on their way by the church. That is, attended by some of the leading members of the Antioch congregation, as a mark of honour and respect. This notice was inserted, no doubt, to show that the majority, at least, of the Christians in Antioch were opposed to the Jewish interpretation of the law, and held with the broader teaching of such men as Barnabas and Paul. The mention of the great joy caused to the brethren of Phenice and Samaria by the recital of the Gentile conversions is also inserted by the writer of the Acts, to show that the general sympathy was on the side of those who urged Gentile freedom.
Fuente: A Popular Commentary on the New Testament
Here note, 1. How that great but humble apostle, St. Paul, who had learned of his Master to be meek and lowly in spirit, was willing and content to be a servant and messenger of the church to the apostles, though he was nothing inferior to the chiefest apostle: Paul and Barnabas went up to the apostles that were at Jerusalem. The more holiness a Christian has, the more humility he has. Humility is a great part of our holiness, it is an argument of our sincerity, and an ornament to our profession; it is the great design of the gospel to make us humble, and keep us humble.
Note, 1. With what great pleasure and satisfaction Paul and Barnabas make report of the success of their ministry, both at Phenice, Samaria, and Jerusalem, in the conversion of the poor Gentiles, and with what joy the report was received and entertained: They declared the conversion of the Gentiles, and it caused great joy unto all the brethren.
Thence learn, that nothing more rejoices the hearts of believers, than the hearing of souls brought home to God by converting grace, and thereby of the increasing and enlarging of the kingdom of Jesus Christ. The Gentiles’ conversion was joyful news to the saints at Jerusalem.
Note, 3. With what great and due reverence and respect the church at Jerusalem received and entertained those laborious apostles, Paul and Barnabas, who were now sent unto them by the church at Antioch: When they were come to Jerusalem, they were received of the church; that is, received with great veneration and regard, for their indefatigable labors in order to the Gentiles’ conversion.
Thence learn, That double honour and respect is certainly due and payable to such ministers of Christ as labour in the word and doctrine, and perform their duty to God and their people, with such zeal and application as becomes persons of their holy character and profession.
O how beautiful should the feet be of them that preach the gospel of peace, and bring glad tidings of good things, even the joyful tidings of salvation, to the ears of a lost world.
Fuente: Expository Notes with Practical Observations on the New Testament
Act 15:3-5. And being brought on their way by the church That is, by several of its members; they passed through Phenice and Samaria Which lay in their way; declaring To their fellow-Christians, whom they met with in the several towns through which they passed; the conversion of the Gentiles That is, of multitudes of them, by the blessing of God on their labours. And they caused great joy unto all the brethren By the account they gave. And when they were come, &c., they were received That is, solemnly welcomed by the church, and particularly by the apostles and elders who resided at Jerusalem, who all showed them every mark of respect. And they declared all things That is, the principal things; which God had done by them That by their ministry he had converted the Gentiles in many countries, and had bestowed upon many of them the Holy Ghost, in the plenitude of his gifts. But, they added, that at Antioch there rose up certain of the Pharisees who believed Affirming that it was necessary to circumcise them; and that the brethren of Antioch had sent them to lay the matter before the apostles.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. Their journey to Jerusalem, which was accomplished by land, lay through two sections of country which had already been evangelized to a considerable extent. (3) “Being sent forward by the Church, they passed through Phenicia and Samaria, relating the conversion of the Gentiles: and they caused great joy to all the brethren.” The Churches in Samaria did not, of course, sympathize with the Jewish prejudices, and although in Phenicia there were doubtless many Jews, yet the Gentile element sufficiently predominated to enable the brethren there, like the Samaritans, to rejoice that the gospel was spreading into the heathen world.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 3
Phenice and Samaria; provinces which will be seen by the map to be intermediate between Antioch and Jerusalem.
Fuente: Abbott’s Illustrated New Testament
15:3 And {b} 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.
(b) Courteously and lovingly brought on their way by the Church, that is, by certain ones appointed by the Church.
Fuente: Geneva Bible Notes
On the way to Jerusalem the missionaries recounted what God had done in Cyprus and Asia Minor to the Christians in Phoenicia and Samaria. These believers rejoiced because they saw a continuation of what had happened to them.
"This undoubtedly means that Gentiles were converted on a direct basis apart from any necessary commitment to Judaism, because the presence of proselytes and ’God-fearing’ Gentiles in the church was hardly newsworthy in A.D. 49." [Note: Longenecker, p. 443.]