Exegetical and Hermeneutical Commentary of Acts 15:30
So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
30 35. Reception of the letter and messengers at Antioch. Departure of Judas. Silas continues in Antioch
30. came to Antioch ] An early reading preferred by recent editors is came down, as in Act 8:5, Jerusalem being regarded as the chief seat of church-government, and the centre of authority. Throughout the Bible the chosen place is always spoken of as one to which men go up.
gathered the multitude ] An expression which shews of how great concern the question had become to the whole Christian body. The same word is used above ( Act 15:12) of the assembly of Christians at Jerusalem.
Fuente: The Cambridge Bible for Schools and Colleges
When they were dismissed; Paul, Barnabas, Judas, and Silas; which two last, were sent with the former.
Gathered the multitude together; from whom they were sent, Act 15:1,2, and that this determination of the council might be more publicly known, as all things concerning our common salvation ought to be.
Fuente: English Annotations on the Holy Bible by Matthew Poole
So when they were dismissed,…. That is, Paul and Barnabas, with Judas and Silas, by the apostles, elders, and church at Jerusalem:
they came to Antioch; or “came down to Antioch”, as the Alexandrian copy, the Vulgate Latin, and Ethiopic versions read, agreeably to
Ac 15:1
and when they had gathered the multitude together; the whole church, which consisted of many members; the company, or congregation of the faithful, as the Arabic version renders it: and as Paul and Barnabas were sent by the church at Antioch; and as the letter, which they, with Judas and Silas, brought from Jerusalem, was directed and sent to the brethren at Antioch, it was highly reasonable, and necessary, that they should be called together, and an account of the business they were sent upon be given them, and the letter be delivered to them, as it accordingly was:
they delivered the epistle; sent by the apostles, elders, and brethren at Jerusalem to them; this they put into the hands of some one or other of the brethren of the church, in order to be read.
Fuente: John Gill’s Exposition of the Entire Bible
So they ( ). As in verse 3.
When they were dismissed (). First aorist passive participle of , common verb to loosen, to dismiss. Possibly (Hackett) religious services were held as in verse 33 (cf. 13:3) and perhaps an escort for part of the way as in verse 3.
The multitude ( ). Public meeting of the church as in verses 1-3. Deissmann (Bible Studies, p. 232) gives illustrations from the inscriptions of the use of for official, political, and religious gatherings. The committee formally “delivered” () the epistle to the church authorities.
Fuente: Robertson’s Word Pictures in the New Testament
1) “So when they were dismissed,” (hoti men oun apoluthentes) “Therefore when they were dismissed,” concluded their council and consultation, and had received both oral and written testimony, as a message from the Jerusalem church and council of brethren; when they were dismissed with prayer and brotherly words of farewell, Col 3:17.
2) “They came to Antioch:” (katelthon eis Antiocheian) “They went down to Antioch,” of their own willingness or accord,” to the place from which the circumcision and law keeping propositions for council resolution originated, Act 15:2.
3) “And when they had gathered the multitude together,” (kai sunagagontes to plethos) “And assembling the multitude,” of the brethren in the Antioch of Syria area, and perhaps others, to share with them the final conclusion, resolution, or testamentary message from the Jerusalem church and council in both oral and written form, Act 15:20; Act 15:25-27.
4) “They delivered the epistle: (epedokan ton epistolen) “They handed (to them), turned in, the letter,” from the Jerusalem church and council, the epistle, Act 15:23-24, an epistle that was designed to be circulatory in nature, Act 16:4; Act 21:25.
Fuente: Garner-Howes Baptist Commentary
−
30. When the multitude was gathered. This was the most lawful kind of dealing to admit the whole multitude unto the reading of the epistle. For if there fall out any controversy in the doctrine of faith, it is meet that the judgment be referred over unto the learned and godly, and to such as are exercised in the Scripture; and, chiefly, to the pastors rightly ordained. Notwithstanding, because it belongeth to all alike to know for a surety what they must hold, the godly and learned teachers must make known − (153) to the whole Church what they have set down out of the word of God. For there is nothing more unfitting for holy and Christian order than to drive away the body of the people from common doctrine, as if it were a herd of swine, as they use to do under the tyranny of Popery. For because the Pope and the horned bishops did think that the people would never be obedient enough until they were brought into gross ignorance, they imagined that this was the best summary of faith, to know nothing, but to depend wholly upon their decrees. But, on the contrary, there must be a mean observed, that lawful governments may continue; − (154) and that, on the other side, the people may have that liberty which unto them belongeth, lest they be oppressed like slaves. −
(153) −
“
Fraterne communicate,” must fraternally communicate.
(154) −
“
Salvae maneant,” may continue safe.
Fuente: Calvin’s Complete Commentary
5.
THE WORK IN ANTIOCH. Act. 15:30-35.
Act. 15:30
So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle.
Act. 15:31
And when they had read it, they rejoiced for the consolation.
Act. 15:32
And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them.
Act. 15:33
And after they had spent some time there, they were dismissed in peace from the brethren unto those that had sent them forth.
Act. 15:34
But it seemed good unto Silas to abide there.
Act. 15:35
But Paul and Barnabas tarried in Antioch, teaching and preaching the word of the Lord, with many others also.
Act. 15:30-35 The multitude of the Syrian disciples were no doubt eagerly awaiting the return of their leaders from this all important meeting. What was the decision? Could it indeed be settled? When the four did enter the city gates of Antioch there was an immediate gathering of the Christians and they all listened as the epistle was read. With one accord they accepted it and rejoiced greatly that they were indeed free from the law. A double benefit was to be found in their return, for Judas and Silas who brought the letter were gifted with the ability to prophesy. So, for the space of no few days a revival was conducted in this place. As we read so often in the words of the preachers of that day the brethren were exhorted by these men of God and thus were confirmed. The same results would follow today if we had something of the same type of preaching. It would seem that some arrangement had been made with the church at Antioch for this time of preaching for the text states that following this effort they were dismissed in peace from the brethren . . . We realize from what follows that Silas stayed in Antioch or returned to Antioch shortly after his trip to Jerusalem. Some ancient authorities insert the phrase . . . But it seemed good unto Silas to abide there.
It is always with a deep sense of joy that we constantly read throughout this book of Acts that Paul tarried to teach and preach the word of the Lord . . . This was his one task that he was continually performing. Not only Paul but Barnabas and many others also. What a challenging example for the churches today.
523.
What double benefit was received in Antioch when the foursome arrived from Jerusalem?
524.
What good element was found in the preaching at Antioch? What do you think of it?
525.
What do you know of the activities of Silas at this time?
6.
PETERS VISIT TO ANTIOCH. Gal. 2:11-21.
Gal. 2:11-21 Although this visit is entirely omitted in Acts it has been concluded that according to the chronology of events it did occur at this time.
This is a most interesting incident. This is the first disagreement between two apostles. Notice that it was not a disagreement over a matter of faith (although Peter made it such) it was all the more unusual in light of the epistle that had just been sent from James and the apostles in Jerusalem. Why did Peter withdraw himself from the Gentiles? Because certain came from James. Of what was he afraid? The answer can be found in the phrase eat with them. He was fearful lest these from James find him in a Gentile house eating at their table. Why? Had not the decree made provisions for that very thing? Yes indeed it had, but a little closer look at the provisions of the decree will serve to show that no specifications were made for the purification of the meat, no word was given about clean and unclean meats, etc. These were the points of the law that troubled Peter. Troubled him not before God, but before men. He could not make such distinctions before God even as he himself had admitted, and as God revealed to him in Joppa and Caesarea. But he feared the censure of man more than he did God, hence his changeableness.
526.
How do we know that Peter visited Antioch at this time?
527.
What is one of the first important things to notice about this disagreement?
Did not these from James understand that such legal requirements were abolished? No, they only understood the letter of the decree given, and anything beyond that, whether done in the spirit of the epistle or not, was to be condemned. Peter knew this and withdrew himself, and forthwith set up a defense for his actions (even as many of us are wont to do today.) In this dissimulation he won quite a number to his viewpoint, including the good man Barnabas. In all this Peter stood self-condemned. He stood condemned before God. But in this the Lord knew that Peter was the kind of a man that would break down and admit his guilt once he was faced with it.
Paul acted as Gods spokesman in this situation. It must have occurred in some public gathering that the rebuke was given for Paul says that he rebuked him before them all. From what is said in Galatians it would seem to us that the rebuke must have taken place in the midst of one of Peters public efforts to obtain adherents to his views. Right in the heat of Peters efforts Paul withstood him to the face. The merciless logic of Pauls words cut Peter to the heart and cut out from under him the very foundation of his position.
It would be well for us to note that Paul included himself in the statements about the Jews and bound upon Peter nothing that he himself was not also obligated to keep.
The concluding remarks of Conybeare and Howson express well our feelings on the conclusion of this matter: Though the sternest indignation is expressed in this rebuke, we have no reason to suppose that any actual quarrel took place between the two apostles. It is not improbable that St. Peter was immediately convinced of his fault, and melted at once into repentance. His mind was easily susceptible to quick and sudden changes; his disposition was loving and generous; and we should expect his contrition, as well as his weakness, at Antioch, to be what it was in the high priests house at Jerusalem. Yet, when we read the narrative of this rebuke in St. Pauls epistle, it is a relief to turn to that passage at the conclusion of one of St. Peters letters, where, in speaking of the long suffering of our Lord and of the prospect of sinless happiness in the world to come, he alludes, in touching words, to the Epistles of our beloved brother Paul. We see how entirely all past differences are forgotten,how all earthly misunderstandings are absorbed and lost in the contemplation of Christ and eternal life. Not only did the Holy Spirit overrule all contrarieties so that the writings of both apostles teach the church the same doctrine, but the apostle who was rebuked is not ashamed to call the attention of the church to epistles in one page of which his own censure is recorded.
528.
What makes this disagreement rather unusual?
529.
Why didnt Peter refer to the decree or letter as his source of authority for eating with the Gentiles?
530.
How did the natural character of Peter help the situation?
531.
Of what was Peter afraid? Why was he self-condemned? What influence did he have?
532.
Where was Peter when Paul rebuked him? What did he say in essence?
It is an eminent triumph of Christian humility and love. We shall not again have occasion to mention St. Peter and St. Paul together, until we come to the last scene of all, but though they might seldom meet whilst laboring in their Masters cause, their lives were united and in their deaths they were not divided. (Life And Epistles Of St. Paul. pp. 201202).
533.
Why is 2Pe. 3:15-16 of great encouragement in this connection?
Fuente: College Press Bible Study Textbook Series
(30) When they were dismissed, they came to Antioch.It is natural, in the absence of anything to the contrary, to infer that they returned, as they had come, through Samaria and Phnicia, and gladdened the hearts of the disciples there by telling them of the triumph which had been won at Jerusalem for the cause of freedom.
They delivered the epistle.We can picture to ourselves the eager excitement of that moment, the listening crowds, the letter, which as a formal missive would be sealed and tied round with thread, solemnly opened and read out aloud, mortification and murmurs on the one side, clamorous applause on the other, as each sentence repudiated the claims of the Judaisers and confirmed the principles and the work of St. Paul and Barnabas. To the Gentile converts it was, indeedwon, as it had been, after a hard battleas the great charter of their freedom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. Multitude The body of the Church, so that this was an interchange from Church to Church. It was from the mother Church to the daughter Church; a parent response to a filial address.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘So they, when they were sent away, came down to Antioch, and having gathered the multitude together, they delivered the letter.’
All deliberations being over the Antioch party, together with Judas and Silas, were sent away back to their waiting church group, where they gathered the whole church together and formally handed over the letter.
Fuente: Commentary Series on the Bible by Peter Pett
The delegates in Antioch:
v. 30. So when they were dismissed, they came to Antioch; and when they had gathered the multitude together, they delivered the epistle;
v. 31. which when they had read, they rejoiced for the consolation.
v. 32. And Judas and Silas, being prophets also themselves, exhorted the brethren with many words and confirmed them.
v. 33. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.
v. 34. Notwithstanding it pleased Silas to abide there still.
v. 35. Paul also and Barnabas continued in Antioch, teaching and preaching the Word of the Lord, with many others also. The delegates of the congregation at Jerusalem having received their credentials, they were sent away, together with Paul and Barnabas, in a spirit of brotherly love, and probably after a special farewell service; for the apostles and elders were well aware of the importance of their mission. The whole company went down to Antioch, traveling the entire distance by land. There they called a meeting of the multitude, of the entire congregation, and formally delivered the letter. And when the brethren that had been disturbed so seriously by the Judaizing teachers had read the communication, they rejoiced greatly over the consolation which it brought them. The entire congregation, being liberated from the sense of oppression which had weighed them down during the last weeks, hailed the relief of the letter with joy. This impression was further strengthened also by Judas and Silas, who, being themselves prophets, and thus endowed by God with extraordinary gifts of applying the comfort of the Gospel, personally encouraged the brethren with many a word of counsel and led them back to firm trust in the Lord’s Word and work. As a result of this mission it was clearly shown that the Lord, out of Jews and Gentiles, had made one body, the holy Christian Church, the communion of saints. Having spent some time in the midst of the congregation at Antioch, the delegates from Jerusalem were dismissed in peace, in perfect harmony, by the brethren, to return to those that had delegated them. Thus the unity of spirit found its proper expression in the fine fraternal relationship that obtained between these two congregations, which knew themselves to be one in the Lord. Opportunities for mission-work were by no means exhausted in Antioch, a fact which induced Paul and Barnabas to remain in Antioch, to spend some time there in earnest work, teaching privately whenever catechumens were found, and preaching the Gospel publicly. And in this work they were not alone, but found able assistants in others who were also constrained by the love of Christ to witness in His interest, to proclaim His Word. In this way, peace was fully restored, and the congregation soon returned to its former state of quiet growth. By the grace of God, periods of disturbance in a congregation will make the Christians more fervent in prayer, more zealous for the cause of the Lord, and more firmly established in the Word of Grace.
Fuente: The Popular Commentary on the Bible by Kretzmann
D.THE RETURN. THE EFFECT PRODUCED PARTLY BY THE EPISTLE, AND PARTLY BY THE REPORT OF THE MESSENGERS WHO CAME FROM JERUSALEM.
. Act 15:30-35
30So when they were dismissed, they [These were now dismissed ( ), and] came to Antioch: and when they had [then they] gathered the multitude together, they [together, and] delivered the epistle: 31Which when they had read, they rejoiced for the consolation.16 32And [But] Judas and Silas, being [who were] prophets also themselves, exhorted the brethren with many words [discourses], and confirmed [strengthened] them. 33And [But], after they had tarried there a space [for a time], they were let go [dismissed] in [with] peace from [by] the brethren [in order to return, ] unto the apostles.17 34Notwithstanding [] it pleased Silas to abide there still [om. the whole verse]18. 35Paul also [But Paul, ] and Barnabas continued in Antioch, teaching and preaching the word of the Lord, [in common,] with many others also [om. also].
EXEGETICAL AND CRITICAL
Act 15:30-32. a. So when they were dismissed.Certain religious services were probably held, when the men took leave, as in the case mentioned in Act 13:3. , no doubt, refers primarily to the two messengers sent from Jerusalem, as the epistle was placed in hands, according to Act 15:23, compared with Act 15:27, and they alone could deliver it, on their arrival at Antioch, to the congregation. Still, it may be easily conjectured that all the travellers, including Paul, Barnabas, and other Antiochians, were sent away by the congregation of Jerusalem, in a fraternal spirit, and with special religious services.
b. Gathered the multitude together.As soon as the messengers reached Antioch, they discharged the duties assigned to them, at a meeting which the whole congregation attended; the epistle was delivered and read. The result their was, that the Christians were conscious of no other feelings than those of joy, on account of the which it contained, that is, its fraternal and tranquillizing language, which completely silenced the Pharisaic demands by which they had been disturbed (Luther: comfort, and de Wette somewhat similarly: tranquillizing assurance.), [, exhorted (comforted, Bengel), which occurs in Act 15:32, does not render it necessary to interpret the noun here: exhortation (Beza, Meyer), for the letter contains but little hortatory matter. (de Wette).Tr.].After the letter had been read, the two messengers, Judas and Silas addressed the assembly, as they too, ( ), as well as Paul and Barnabas, were endowed with the gift of prophecy [see Act 13:1. b., and the references there.Tr.], and, as inspired men, could utter holy and inspiring words. They now exhorted the congregation, and strengthened the souls of the believers in their faith, by copiously speaking the living word.
Act 15:33-35. And after they had tarried.The two messengers of the congregation in Jerusalem, after having spent some time in Antioch, were dismissed by the Christians of the latter city, in order to return to the apostles. They were sent away with religious solemnities and with peace ( , with sentiments of peace, and with good wishes, i.e., with blessings). [The allusion is to the formula that was customary at parting: , or, , or, , Mar 5:34; Luk 7:50; Luk 8:48; Act 16:36; Jam 2:16. (Meyer).Tr.]. It appears that both Judas and Silas now returned to Jerusalem; whereas, the conjecture that Silas remained behind in Antioch, was inserted in the text as early as the fifth and sixth centuries, to which Cod. Ephraemi (rescriptus), [C., see above, note 3, appended to the text.Tr.] and Cod. Cantabrig. [or, Bez; D.] belong. [There is no improbability in supposing, either that Paul sent for Silas before setting out upon his second mission, or that Silas had returned to Antioch in the mean time. (Alexander).Tr.]
DOCTRINAL AND ETHICAL
1. Many different modes of exhibiting Christian truth have already been mentioned in the present narrative: and 32, and comp. Act 15:41; Act 14:22; again, , ver 35, and , ibid. The latter phrase, as in Act 14:7; Act 14:21, means the preaching of the Gospel to those who are still unacquainted with its joyful tidings; it describes the work of missionaries. Hence the statement in Act 15:35 refers to certain labors of Paul and Barnabas, partly, in the bosom of the congregation, and partly, beyond its confines, that is, in the vicinity of Antioch. describes, specially, the act of communicating doctrinal truth, which is designed to afford still clearer views, and to produce a still deeper conviction of the truth which had already been acknowledged. , on the other hand, designates the act of exhortation, and is applied to discourses which influence the will and the mind, and form the character of the hearer; its result is , that is, the actual strengthening of his soul.
HOMILETICAL AND PRACTICAL
Act 15:31. Which when they had read, they rejoiced.This short epistle created joy among them. But how much more should we rejoice that we are permitted to read so many epistles of the apostles! And what a source of joy the entire Bible should be to us, which is, in truth, an epistle of God, addressed to men! (Quesnel).No one can so fully enjoy the comfort which exemption from the law affords, as those who had previously felt the pressure of this heavy yoke. (Ap. Past.).
Act 15:32. And Judas and Silas exhorted the brethren.They have no wish to be idle in Antioch. How happy the faithful teachers heart is, when he can conduct souls to the Saviour! The slothful servant, on the other hand, imagines that he has accomplished a vast work, when he complies with his official obligations, and fulfils the public duties which are imperatively demanded. (Ap. Past.).Even the apostolic age, although it enjoyed the ordinary means of edification furnished by the word of God, did not discard such extraordinary means of strengthening its faith. The glory of the Lord is reflected in each of his servants with a peculiar lustre; the old and well-known evangelical truth often makes a peculiar impression, when it is proclaimed in a manner to which we had not hitherto been accustomed (as at missionary festivals, ecclesiastical diets, etc.). (Williger).
Act 15:33. They were let go in peace from the brethren.When we have faithfully delivered the message intrusted to us, we can return in peace to him who sent us; Joh 16:5; Joh 16:28. (Starke).We should not be discouraged, nor apprehend that a religious controversy cannot be decided satisfactorily, provided that the parties fear God, and are willing to receive instruction, (id.).
Act 15:35. Paul also and Barnabas continued, etc.Remember, O my soul, the weighty saying: Go, when Jesus calls thee; hasten, when he draws thee; pause, when he restrains thee.When Jesus glorifies the day of his grace in any spot, then rejoice that mercy is granted to others.But when he demands thy services, arise in strength; when his voice is silent in thy soul, make no attempts of thine own. (Zinzendorf).
The bond which unites the Christian congregations: we see it, I. In the teachers who went from one congregation to another with their message; II. In the truth, which, without change, was proclaimed to all alike. (Lisco).The Gospel of the free grace of God in Christ Jesus, a consolatory epistle addressed to every conscience which is burdened by the law, Act 15:31.The blessed journey of the messengers of peace, who carry the Gospel with them: I. They convey peace to anxious hearts, Act 15:31; II. They unite believing souls in peace, Act 15:32, comp. with Act 15:24; III. They depart in peace to the mother-church in the heavenly Jerusalem, Act 15:33.[The Epistle of the church of Jerusalem, Act 15:23-29 : I. Occasion; II. Contents; III. Spirit in which it is written.The effects produced by the Epistle of the church of Jerusalem, Act 15:30-31 : I. Described: (a) it assigned a proper position to the apostle of the Gentiles (opened a wider door); (b corrected the extreme views of Judo-Christians (expelled the error concerning righteousness by works); (c) established the Gentile-Christians in their holy faith (free salvation in Christ). II. The circumstances which enabled it to produce such effects: (a) the holy source from which it proceeded; (b) the wisdom which pervaded it; (c) the important principles which it established. III. Lessons taught by these effects: (a) the Christian mode of conducting religious discussions; (b) the benefits arising from a judicious system of church government and discipline; (c) the value of the word of God as the source of light and grace. Tr.]
Footnotes:
[16]Act 15:31. [Instead of consolation (Tynd., Cranm., Geneva, Rheims) the margin of the Engl. Bible offers exhortation. II, as well as Zuspruch (adopted by Lechler), admits of both versions, according to the context. Robinson (Lex. N. T.), regards the following as the sense: instruction, teaching, i. e., hortatory. See Exeg. note, below.Tr.]
[17]Act 15:33. [Instead of , of text. rec. from E. G. H., recent editors read , with A. B. C. D. Cod. Sin., Vulg. (ad eos qui miserant illos), many minuscules, etc.Tr.]
[18]Act 15:34. The words: , of text. rec. [constituting the whole of Act 15:34], are unquestionably spurious, and have been rejected by Griesbach, Lachmann and Tischendorf; they are found only in two uncial MSS. [C.D. and some versions], whereas they are wanting in the other five uncial MSS. [A. B. E. G. H. and also Cod. Sin.], in 50 minuscule mss., several ancient versions, and Chrysostom and Theophylact. [The present text of the Vulg. exhibits the words with the following addition from D.: Judas autem solus abiit Jerusalem, but the latter is omitted in Cod. Amiatinus.] This addition to the text was doubtless made for the reason that, otherwise, Act 15:40 would seem to be unintelligible. [The verse is omitted by Alford, who, with others, supposes that the interpolation is intended to account for Silas being found again at Antioch, Act 15:40.Tr.]
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Chapter 51
Prayer
Almighty God, we are thine in Christ Jesus by an everlasting covenant. The law is dead, and has no charge against us in Christ Jesus thy Son. We do not live under the law, for all the law is fulfilled in one word the sacred word love. Show us how great is thy mercy in Christ. We do not bear burdens, or carry heavy yokes; we are not dragged back as by bit and bridle; nor hast thou set over us a watch, as if we were hirelings in thy field; we are saved by grace; we are redeemed by blood; we live no longer in the letter only, but in the life and breadth and liberty of the spirit. We are crucified with Christ, nevertheless we live; yet not we, but Christ liveth in us. Lo, now we walk before God as children of his love, called by his grace, sanctified by his Spirit; bearing upon our hearts the circumcision of adoption, we are free men, made free by the truth, and therefore made free indeed. May we not use our liberty as a cloak of licentiousness. May we know the meaning of liberty in Christ, that it is the liberty for the branch to abide in the Vine, and for all the lesser lights to revolve around the central Flame. May we know that we are the slaves of Christ, bondmen to him, having a joyous sense of bondage, a realization of captivity of mind, which amounts to thankfulness and rapture. Show us the wonders of the Gospel. We have tarried too long outside, beholding the wondrous provision as related in letters and books. In it we would, by the right of a common life, crowd all thyself, and in tender, loving sympathy with Christ would enter into the sanctuary of the Gospel, into the very Holy of Holies, and by the spirit of a new man would see and realize in happy consciousness and experience the infinite grace and tender love of God. Call us every day to some higher heights, where the dew is fresher, where the light is purer, where the air is healthier, and may our life be a continual ascension, so that, in the last moment, there may be no sense of violent separation, but a passing, as one hour melts into another, until the meridian shine in cloudless light. Few and evil are our days, full of sin and tumult, troubled with strange wonders, vexed by a thousand plans and schemes. We torture ourselves by day, and by night we spoil the sleep that should call back our youth, because of anxiety and fear. And our breath is in our nostrils, we hold everything but for the one moment. Lord, our prayer is, that we might count our days, one by one, with thoughtful economy, knowing the number and the measure, and wondering even to religiousness what the end can be, and what will happen when we open our eyes after the sleep of death. Comfort us every one with sweet words, bring back all that is tenderest and brightest in the summers of the past, and make us feel today as if walking in the garden of the Lord. Enlighten our minds with a great light, and before our eyes unveil the vision which we know by the tender name of heaven. The Lord enter our houses by right of proprietorship; the Lord make our bed in our affliction, and save our health in decay; the Lord find for us bread when we can find none for ourselves; when the wells are dry and the fields are bare, create for us pools in the desert, and find for us bread that is hidden away. The Lord go with those who must leave us for a time, and bring them back in safety and thankfulness; the presence of the Lord make glad those who remain. The Lord speak comfortably to the old and inspiringly to the young, and may all heaven be so near us today, in Christ Jesus our Lord, that we shall forget the gray, cold, troubled earth; and may we, waiting at the Cross, feeling the warm blood of Christ’s own heart falling upon our shattered lives, be filled with peace and thankfulness and joy; and may our spirits long for the City where the light of the moon is as the sun, and the sun is sevenfold in brightness. Amen.
Act 15:30-35
30. So they, when they were dismissed, came down to Antioch; and having gathered the multitude [the church, Act 15:22 ] together, they delivered the epistle.
31. And when they had read it, they rejoiced for the consolation [G., “comfort”: contrast with the “trouble” of Act 15:2 and Act 15:19 ].
32. And Judas and Silas, being themselves also [G., “also themselves”] prophets [ i.e., speakers as well as letter carriers], exhorted [G., “comforted” by speech, as the letter had] the brethren with many words, and confirmed them.
33. And after they had spent some time there, they were dismissed in peace [Act 16:36 , usual formula of farewell] from the brethren unto those [ sci., those brethren; back again from the one church to the other. The A. V. has here the hierarchist gloss “apostles”] that had sent them forth.
35. But Paul and Barnabas tarried in Antioch, teaching and preaching the word of the Lord, with many others also [Peter’s visit, Gal 2:11 , being subsumed here, has led many critics to dispute the authenticity of this whole narrative, see Act 15:1 ].
The True Law of Abolition
I DO not wonder that when the letter, sent from Jerusalem, was read at Antioch, the people “rejoiced for the consolation.” It was an historical day. Never brighter had shone upon the young Church than when the Gentiles were told that, without any cutting of the flesh or any ceremonial processes, they were by faith in Christ Jesus sons of God and free men of heaven. We can hardly understand their ecstasy; but if we do not make some attempt in that direction, we shall lose one of the broadest opportunities we ever had of understanding the philosophy of the Divine education of the human race, and we shall fall out of the rhythm of Christian progress and advancement. The question was one of circumcision. It is a term which we can only know historically; but there is history enough before us to enable the intelligent mind to grasp the question in all its clearest and most particular bearings. We must think ourselves back a while: let us do so in a body. We must remember that circumcision was not a human invention, and therefore was not to be set aside by human authority. If you miss that point, all that may be said will be without coherence and pith. Circumcision was established by the Almighty himself, as is explained in the seventeenth chapter of Genesis; the doctrinal verse is the tenth, and reads thus: “This is my covenant, which ye shall keep, between me and you and thy seed after thee; every man child among you shall be circumcised.” Language cannot be clearer; no exception was made for infirmity, mishap, or peculiarity of any kind. The language is inclusive, authoritative, final. We wonder how such an institution can ever be set aside, especially as the word ” everlasting ” occurs in its establishment once and again. That word everlasting needs to be explained. It is not a mere question of time; ” eternal,” ” everlasting,” are no arithmetical terms, or numeral quantities; they are expressive of quality. The words are clear: “My covenant shall be in your flesh for an everlasting covenant”; but what of the poor child that had not been circumcised for some reason? “That soul shall be cut off from his people; he hath broken my covenant.” We cannot but become extremely excited as to how such an institution can be not only modified but abolished. The sanctity of the Sabbath was not violated by the performance of this rite. Christ Jesus himself founds an argument upon that point. In the seventh chapter of John the Jews are told by Jesus Christ, “Ye on the Sabbath day circumcise a man. If a man on the Sabbath day receive circumcision… are ye angry at me, because I have made a man every whit whole on the Sabbath day?” You have branded him with a token of the covenant, and I have completed in his flesh God’s purpose of health and strength and typical immortality. The eating of the Passover was a great institution in Israel; no man might eat it except he had been circumcised. The law is laid down in Exodus, the twelfth chapter and forty-eighth verse: “And when a stranger shall sojourn with thee, and will keep the Passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; for no uncircumcised person shall eat thereof.” So even strangers were to be circumcised. This was the very argument of the Judaizing teachers in the Christian Church. They said: “In the olden time strangers were not admitted to the Passover except they were circumcised; so these Gentile converts cannot be admitted to the liberties and privileges of the Church, unless they have been circumcised too.” And the men who reasoned thus seemed to have history and right on their side. Circumcision was not observed during the forty years’ wandering in the wilderness. God was pitiful to his people then, for he knew their circumstances and allowed for them; but after the wilderness was past, Joshua was commanded to “make him sharp knives.” The people that had been born in the wilderness were not circumcised, but now that process was to be undergone; and when it was accomplished the Lord said unto Joshua, “This day have I rolled away the reproach of Egypt from off you.” And in the evening, as the sun was slowly westering, dying like a king upon a couch of gold, on the fourteenth day of the month, the whole circumcised host of Israel kept the Passover in the plains of Jericho.
We wonder how such an institution, so solemnly organized and so repeatedly introduced, can be possibly set aside. We turn a page in the New Testament, and find John the Baptist was circumcised on the eighth day. We go on a few lines further, and we find that Jesus Christ himself was on the eighth day circumcised. There can therefore be no doubt about the Divine authority of the institution. You will see why I am so importunate about this presently. The mind must fasten itself with intelligent tenacity upon this initial point, that circumcision was not a human invention, but a Divine institution. Stephen recognized it as such in his great apology. In his Epistle to the Romans Paul also recognized it: “What advantage then hath the Jew? or what profit is there of circumcision? Much every way; chiefly because that unto them were committed the oracles of God.” How to escape from this I know not. It is not in us to invent a plan of liberation; there is nothing for it but the knife! How can deliverance arise? The first streak of light is in the second chapter of the Romans and the twenty-fifth verse: “For what profit is there in keeping the law? for if thou be a breaker of the law, thy circumcision is made uncircumcision.” So there is a moral meaning, there is a spiritual suggestion in this. If my flesh is cut, is it not cut once for all? and will not the brand admit me to heaven? Paul says, No; what is done in the flesh is only a sign of what is expected in the spirit obedience, keeping the law, doing it every whit, and if you fail in obedience, you might as well never have been circumcised at all.
We begin now to see light. In the fifteenth chapter of the Acts, to which we have come, we have what amounts to a formal abolition of circumcision as a condition of entrance into Christian communion and fellowship. The tone of the New Testament is infinitely different from the tone of the Old Testament. A few passages will show this. Take Paul in first Corinthians and seventh chapter: “Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.” How different from what is written in the seventeenth chapter of the book of Genesis, where circumcision is called “my covenant,” “an everlasting covenant”! And now Paul rises and says “circumcision is nothing and uncircumcision is nothing”! If one man is not to boast that he has been circumcised, neither is another to boast that he has not been circumcised. If you say you have been baptized, and begin to rejoice in it, you do wrong; and he also does wrong who boasts that he has not been baptized. Circumcision (baptism) is nothing, and uncircumcision (unbaptism) is nothing; the real thing, vital and unchangeable, is keeping the commandments of God. In his Epistle to the Galatians Paul says, “If ye be circumcised, Christ shall profit you nothing… in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love.” And rebuking a certain sect of mistaken teachers, he said, “As many as desire to make a fair show in the flesh, they constrain you to be circumcised.”
We now begin to see that circumcision, like every typical rite, had a spiritual signification, and that the moment the spiritual purpose was realized, the mere type or symbol was done away; not done away in the sense of violent abolition, but abolished as the noontide abolishes the dawn, or as summer abolishes spring, or as your manhood has abolished your infancy. There is nothing violent in the dispensations of God. The ages, like the planets, move calmly onward, melting into one another. The days do not contradict the ages that are gone, but ripen them and present them to us in noble maturity.
Here, then, is the law. Now I have the key, I can do many things. If I had not studied the subject of circumcision so closely and so long, I should have been lost at many other points. We have not studied this one question of circumcision for its own sake, but because here we have the key to many a door, and the solution of many a mystery. Take the question of the Sabbath. There can be no doubt of the Divine institution of the Sabbath day. In the Christian Church there can be no debate about this. “The Lord rested on the seventh day and blessed it,” and afterward he embodied his purpose concerning it in a formal commandment. The hand of God has been upon the Sabbath day as certainly as it was upon the ordinance of circumcision. But circumcision is abolished, and so is the Sabbath day. But why is circumcision abolished? Because we have entered into the consecration which it implied. Now we do not cut the flesh, we give the life; and now we do not keep the Sabbath day in the Judaic sense of the term, we keep it in the spirit. There are not now twenty-four hours in the Sabbath day; the Sabbath day is seven days long. We do not give up the Sabbath day in the sense of not observing it, but in the sense of enjoying, in happy realization, the Sabbatic spirit all the week long. If circumcision had been violently disannulled as an inconvenience, or an inexpedient thing, the question would have been different, but it was kept long enough before the ages within whose compass it operated to show that God’s meaning was circumcision of the heart obedience, love, sympathy, identification with the Divine purpose. So the Sabbath day is not a square piece, cut out of the week, but a spirit animating the whole time; not discarding the day, but glorifying every hour of human life. The man who enters into this spirit will not have one Sunday in the week, but seven. He will not honour the day itself, as a mere fraction of time, with less honour, but with the more, that he does it, not according to the narrowness and bondage of the letter, but according to the liberty, the joyousness, and the resurrectional triumph of the spirit.
Take the matter of giving. There can be no doubt that God himself recognized this great institution of giving to himself. There are those who tell us that we ought to give one-tenth of our income to the Church, to charity, or to Christ (put the phrase as you please). There are those amongst ourselves who do this, or I see not how the Church could be maintained, amid the crowd of those who sneer at the Jewish practice. There are others of a still more advanced class who say the very least we ought to give is one-tenth of our income. For myself, I believe that no arithmetical proportion is mentioned in the New Testament; but how to set aside tithes was at all events endorsed by the Almighty under the old covenant.
Here we come back to our lesson. We do not give less if we be in Christ, we give more. We are not circumcised in the foreskin, we are circumcised in the heart. We do not keep the Sabbath day because we are compelled to keep it, but because we love to keep it, and could not live without it. And we do not give a tenth as an arithmetical calculation, but as an oblation of love and an expression of sacrifice. Thus you have the upward way marked out most clearly. Show me where Christianity asks us to do less than circumcision; to keep less than one day in the week; to give less than one-tenth of our income. Christianity has not abolished the old law in any violent sense of befooling it and contradicting it, but in the sense of maturing it, carrying it up to its highest significations, so that those who once served in the bondage of the letter now serve in the liberty of the spirit “The law was our schoolmaster to bring us unto Christ.” We needed all the discipline of formal submission and obedience to break down our rebellious hearts. Having been broken down and saturated by the grace of God, and instructed in principles of the Divine kingdom, we now do not need to read the regulation-bill to see what we have to do next; the Spirit is in us; we are in sympathy with God; we know it without being told. The law of Christ is written, not on tables of stone, but on the fleshly tablets of the heart. The Holy Ghost dwelleth in us, and to be circumcised makes us impatient; we want to give the whole life. To be bound down to keep one day holy we would give all the days in one grand offering to the Master’s service. And to give a tenth would make us feel that we had fallen below the royalty of our calling, for we have nothing that we have not received, and all we have is God’s.
So, you see, our study of the matter of circumcision was not a narrow study; it led us up to a principle which explains all things. Shall I dare to apply this principle to the literal revelation itself which we call the Bible? I can imagine the time coming when we shall not need a book, a Church, a ministry! I have but to be faithful to the philosophy we have now traced in the Biblical history to see how the time may come when we shall have no need of candle, or moon, or sun, or written book, or preaching voice! Yea, the time will come when he who is our Mediator shall rise, and God shall be All in All! We shall not need them to read a book, for the Spirit will be within us; then our Christianity will not be a question of “chapter and verse,” but of inward conviction, spiritual sympathy, or actual life; we shall be swallowed up of love.
So far we have gotten away from circumcision and baptism and the bondage of a merely literal Sabbath which begins at a certain hour, and ends at another ascertained and declared point of time. We are going forward, and the time will come when we ourselves will be revelations, and when we shall not need the dear old Book itself any more; when in us will be the Word, which is as a well of water springing up into everlasting life, and we shall have an unction from the Holy One, and know all things. But that time has not yet come; that time is far off in the experience and consciousness of many of us. The age itself will close before that end is accomplished. Meanwhile, I need the sacramental bread and wine to help my poor reluctant memory. Meanwhile, I need the dear old church to fix my thoughts, and give a centre around which my best affections may revolve. Meanwhile, I need the friendly preacher, bone of my bone and flesh of my flesh, who has wrestled with the same temptations, and flung in mighty conflict the same great devils! I need his human voice to say something to me in God’s name, in the darkness and in a strange land. Meanwhile, I need all the Book, every page of it, from Genesis to Revelation, to comfort me, warn me, reprove me, and build me up in sacred doctrine and in noble wisdom. The time will come when there shall be no need of the sun, nor of the moon, nor of the stars. I saw the heavenly Jerusalem, and in it was no temple, no sun, nor light of the moon, for the Lamb is the light thereof.
Let God himself say when we shall do away with the lamps we now need, with the helps which are now essential to our progress; it is not for us to put out a violent hand, and say, “This is the end.” Let us obey. Law is never abolished by license. We go forward by the power of the Spirit, until hand-washing becomes heart-cleansing, until obedience becomes grateful acquiescence, until slavery becomes sonship, and until all the law is fulfilled in one word love; for God is Love. Then shall come to pass the saying that is written, He who is our Intercessor shall close his mediatorial priesthood, shall rise from his seat and deliver up the Kingdom to God and his Father, and God shall be All in All! But we can only understand and enjoy the end by patient submission to every point of the process.
Fuente: The People’s Bible by Joseph Parker
30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
Ver. 30. And when they had gathered the multitude ] This was fair dealing indeed. Among Papists, the people are held in gross ignorance; and taught to believe as the Church believes; which what it is, they must neither understand nor inquire after. One of their bishops boasted that if Luther had not started up when he did, and stood in their way, they could have persuaded the common people to eat grass as horses, or do anything else they had enjoined them. (Scultet. Annal.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Act 15:30 . : two parties are presented as acting in concert as here (or in opposition), see Rendall, Acts , Appendix on , p. 161. , but , R.V., Jerusalem is still the centre from which Barnabas and Paul go down. See reading in , critical note. = , cf. Act 14:27 ; Deissmann, Neue Bibelstudien , p. 59, especially refers to this passage: .= Christengemeinde at Antioch, cf. plebs, populus in Lat. Chr. authors. ., see instances in Wetstein of same phrase in same sense.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Act 15:30-35
30So when they were sent away, they went down to Antioch; and having gathered the congregation together, they delivered the letter. 31When they had read it, they rejoiced because of its encouragement. 32Judas and Silas, also being prophets themselves, encouraged and strengthened the brethren with a lengthy message. 33After they had spent time there, they were sent away from the brethren in peace to those who had sent them out. 34But it seemed good to Silas to remain there. 35But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also, the word of the Lord.
Act 15:30 This is another congregational meeting. It shows the significance of the gathered local church.
Act 15:31 This second congregation (i.e., the Gentile church of Antioch) did not see these essentials as negative or restrictive.
Act 15:32 This verse defines the thrust of NT prophecy. It is primarily the preaching of the gospel and its application; who knows, maybe it is NT evidence for long sermons! See Special Topic: NT Prophecy at Act 11:27.
Act 15:33 “in peace” This NASB translation is awkward. See NKJV or NRSV for a clearer way to translate this verse. This may reflect the Hebrew good-bye, Shalom (i.e., “peace”, BDB 1022). This is a further way of showing the full support of the Jerusalem church and her leadership.
Act 15:34 This verse is not included in the Greek manuscripts P74, , A, B, E, nor the Vulgate Latin translation. It is also omitted by NRSV, TEV, NJB, and NIV. It is in a modified form in the other uncial Greek manuscripts (i.e., C and D). It is probably not originally part of Acts. UBS4 rates its exclusion as “certain” (A).
Act 15:35 This verse shows how many other first century preachers and teachers we moderns know nothing about. The NT is so selective in its witness about the lives of the other Apostles and other missionaries and preachers. God knows! Acts is not interested in biographies.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
when they, &c. = having then been dismissed, i.e. let go. Greek. apoluo, as in Act 15:33. App-174.
when they had = having.
Fuente: Companion Bible Notes, Appendices and Graphics
Act 15:30. , having been dismissed) solemnly: Act 15:33.-[ , the epistle) By this epistle the Scripture of the New Testament was begun.-V. g.]
Fuente: Gnomon of the New Testament
Act 15:30-35
DECISION RECEIVED AT ANTIOCH
Act 15:30-35
30 So they, when they were dismissed,-It seems that there was some formal dismissal or sending of Paul and Barnabas, Judas and Silas, away from Jerusalem. We are not told how they journeyed from Jerusalem to Antioch, but they probably went through Phoenicia and Samaria and comforted the disciples on the way by telling them of the decision at Jerusalem. This would encourage other Christians to preach the gospel to the Gentiles, and it would encourage the Gentiles to accept the gospel. When they arrived at Antioch, they gathered the multitude together, or the church was assembled, and they delivered the epistle. It should be noted that the message is not called a judgment, a sentence, an order, or a decree; it is simply called the epistle. This was the first or beginning of the New Testament scripture, the first of the epistles; it was addressed to Christians in Antioch, in Syria, and Cilicia; later other epistles were written. Since this one has been incorporated in the book of Acts, emphasis has not been given to it that probably would have been given had it been separate and independent from the history in Acts.
31 And when they had read it,-There was a formal sending away from the church at Jerusalem and a formal reception of these brethren at Antioch. It seems that there was no delay in gathering the church together at Antioch and reading the epistle. It gave great consolation to the church at Antioch. Consolation comes from the Greek paraklesei, which means encouragement ; consolation and exhortation are very close akin. There was great rejoicing at Antioch, and especially among the Gentile Christians there.
32 And Judas and Silas, being themselves also prophets,-The first mention of Judas and Silas (verse 22) classes them as chief men among the brethren; now they are spoken of as prophets. Prophetai is the same word used for Paul and Barnabas and Agabus (Act 11:27-30) ; it means for speakers for Christ. These brethren were useful while at Antioch, for they exhorted the brethren and confirmed them in the faith. It was a happy time with the church at Antioch to have this question settled, for it had given much trouble.
33 And after they had spent some time there,-We do not know how long Judas and Silas remained at Antioch, but long enough to encourage the church there. It seems that they were dismissed in a formal way as they were received in a formal way. Dismissed in peace was a formal dismissal. (Mar 5:34; Luk 7:50 Luk 8:48; Act 16:36.) Probably Judas and Silas returned to Jerusalem to give an account to the church there, but Silas soon returned to Antioch and he and Paul became fellow workers.
34 But it seemed good unto Silas to abide there.-This verse has been omitted by the revisers because it is not found in the older manuscripts and in many of the chief versions. It was evidently a marginal insertion to explain how Silas was conveniently at hand (verse 40) for Paul to choose him as a companion in travel.
35 But Paul and Barnabas tarried in Antioch,-Judas and Silas returned to Jerusalem, but Paul and Barnabas remained in Antioch. As they tarried in Antioch they taught and preached the word of the Lord. During the sojourn of Paul and Barnabas in Antioch the dispute took place between Paul and Peter as related in Gal 2:11-16. Luke omits this episode, but relates the dispute between Paul and Barnabas. (Verse 39.) Teaching means to instruct; hence, they instructed the church. While preaching means the proclamation of the gospel, it is sometimes applied to evangelists who proclaim the gospel to aliens. Teaching is expounding the word of the Lord, while preaching is evangelizing or proclaiming the gospel. There were many other teachers and preachers in Antioch.
Fuente: Old and New Testaments Restoration Commentary
and: Act 6:2, Act 21:22
delivered: Act 16:4, Act 23:33
Reciprocal: Act 14:26 – to Antioch Act 18:22 – he went Gal 2:11 – to Antioch
Fuente: The Treasury of Scripture Knowledge
0
Act 15:30. When Paul and his group reached Antioch, they assembled the multitude to which the epistle was delivered, since all were interested.
Fuente: Combined Bible Commentary
Act 15:30. So when they were dismissed. These words probably imply a formal and solemn leave- taking on the part of the Jerusalem Church, accompanied with certain religious services.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. With what fidelity and care Paul and Barnabas, and Judas and Silas, delivered this decretal epistle to the church at Antioch; that is, to the whole body of Christians, believing Jews and Gentiles, then and there assembled: When they had gathered the multitude together, they delivered the epistle; that is, they called the whole church together, and presented the epistle to them.
Observe, 2. How this decree was received; namely, with universal joy and satisfaction: When they had read, they rejoiced. Every one in this Christian council was a star devoted by his office to lead men to Christ; but now being gathered together, and condensed into a council, they become a most bright and glorious constellation, every way prepared, by the emanations of heavenly light, to guide the church in this obscure affair; and accordingly, their authority being so illustrious and commanding, and the decrees so pious and prudential, their determination was received with universal satisfaction: They delivered the epistle: which when they had read, they rejoiced.
Observe, 3. What was the subject matter of their joy, and the special occasion of their rejoicing: They rejoiced for the consolation; that is, for the great consolation which they had, in being freed from the burden of the legal ceremonies, though originally of divine institution, and appointed by God himself.
From whence we learn, That liberty from toilsome ceremonies, though originally of divine institution, much more a freedom from superstitious ceremonies has the church of Rome imposed upon her blind votaries! When in their worship they would be thought truly zealous, they are really ridiculous. They please themselves perhaps, but cannot please their Maker: all the acceptance they will find with God will be signified to them in that chiding question, “Who hath required these things at your hands?”
Fuente: Expository Notes with Practical Observations on the New Testament
Act 15:30-35. So when they Paul, Barnabas, Judas, and Silas; came to Antioch, they gathered the multitude The private Christians, as well as the elders, and other official members of the church; for as they had all been concerned in sending them they had all a right to be informed of the result of their mission; and delivered the epistle Containing the apostolic decree; which when they had read, they rejoiced Namely, to find that so venerable an assembly as that which had been held at Jerusalem, had concurred with Paul and Barnabas, in vindicating the liberty of the Gentile converts from the yoke of the Mosaic ceremonies. It must be observed, the church at Antioch consisted chiefly of converted proselytes; and their joy would be in proportion to the anxiety and suspense with which they had waited for the apostles determination. And Judas and Silas The special messengers from Jerusalem thither; being prophets also themselves That is, preachers of the gospel, or teachers in the church; exhorted the brethren with many words Did not only deliver the particular message with which they were charged, but, on the occasion of such a numerous and solemn auditory, each of them discoursed largely on the truths and duties of Christianity, exhorting them to adhere to the gospel they had embraced, and to adorn it by a corresponding conduct; and confirmed them Not only in the belief of their freedom from the law of Moses, as a term of salvation, but in every branch of Christian faith and practice. And after they had continued there a space A competent time; they were let go in peace Were dismissed, doubtless, with earnest prayers for the divine blessing upon them and their labours, and with all possible expressions of kindness and respect unto the apostles, from whom they came. Notwithstanding, it pleased Silas Who, it seems, had formed an intimate friendship with Paul; to abide there still To continue a while longer than his companion Judas, who had come with him from Jerusalem. Paul also and Barnabas continued in Antioch It is probable that it was during this time Peter came to Antioch; and, after having conversed for some time freely with the Gentile Christians, separated himself from them, on the arrival of some Jewish zealots from Jerusalem, according to the account given Gal 2:11, &c., where see the notes.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
30, 31. The object of sending Judas and Silas with Paul and Barnabas was doubtless that they, having been entirely unconnected with the conversion of Gentiles, and above suspicion of undue partiality toward them, might use their personal influence with the Jewish brethren to induce them to accept the teaching of the epistle. Their journey, and the effect of the epistle, are thus stated: (30) “So, then, being sent away, they went to Antioch, and having assembled the multitude, they gave them the epistle. (31) When they read it, they rejoiced for the consolation.” The brethren residing in Antioch had not become partisans in the controversy, but had been distressed by the conflict between Paul and Barnabas and the Pharisees from Jerusalem, and desired only a satisfactory settlement of the question. The epistle, therefore, afforded them “consolation,” and they cheerfully yielded to its requirements.
The triumph of Paul and Barnabas over their pharisaic opponents was most signal and complete. And it appeared all the more signal to the brethren in Antioch, from a fact not recorded by Luke. We learn from Paul’s own account of the visit to Jerusalem, that Titus, who was a Gentile, went with him, and that strenuous efforts were there made to have him circumcised; but Paul returned to Antioch, with Titus still uncircumcised, and with his whole course indorsed by the apostles, the elders, and the whole Church. This ought to have settled the controversy forever.
Before dismissing the subject of this appeal to the apostles and elders in Jerusalem, we must notice briefly the use that is made of it by the advocates of representative assemblies in the Church, for judicial and legislative purposes. Romanists, and the advocates of episcopacy generally, find in the assembly in Jerusalem the first “general council,” and have styled it “The Council of Jerusalem.” The Presbyterians find in it the first synod; and others still appeal to it in general terms, as authority for assemblies of brethren to decide questions of doctrine and discipline. In order that it may properly be used as a precedent for any of these assemblies, it must be made to appear analogous to them in its essential features. But its essential features are: First, That it was occasioned by an appeal from one congregation to certain parties in one other congregation, in reference to a disputed question which the first felt unable to decide. Second, That the parties to whom the appeal was made were inspired men, who could say of their decision, when made, “It seemed good to the Holy Spirit and us;” i. e., to the Holy Spirit as the divine arbiter, and to us as obedient subjects of his authority. It was the inspiration, and, consequently, the infallibility of the party appealed to, that suggested and that justified the appeal. In both these peculiarities all the councils and synods of Catholic and Protestant history are essentially deficient, for, instead of being called together at the request of some congregations, to decide some question presented, they consist of representatives from a number of congregations, or districts of country, assembled for the purpose of discussing and deciding whatever questions may come up among them; and instead of being infallible, their decisions are nothing but the fallible opinions of uninspired men, in reference to which it would be the height of profanity to say, “It seemed good to the Holy Spirit and us.” Not till we have an assembly under the guidance of inspired men can we allow them to authoritatively decide religious questions after the precedent of this assembly in Jerusalem. All the duties, responsibilities, and privileges of disciples have already been authoritatively propounded by inspired men; and for men now to meet together for the authoritative decision of such questions, is to assume a prerogative that belongs exclusively to inspired apostles and prophets, and, at the same time, is to assume that there are deficiencies in their infallible teachings to be supplied by uninspired men.
In arguing thus upon the merits of all judicial and legislative assemblies among the Churches, we must not be understood as condemning the co-operation of different congregations, or of individuals from them, in performing duties which are imposed by divine authority. The essential difference between assemblies for these two purposes is, that in the latter we are simply uniting our energies to perform duties appointed by the word of God; while, in the former, we undertake to decide what truth and duty are-a work which none but inspired men can perform.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
30-33. Great is the delectation thrilling all of the Gentile churches upon the reading of the decrees, corroborated by the faithful testimonies and fervent exhortations of Judas and Silas, thus abundantly corroborating and impregnably fortifying the glorious doctrine of free grace already preached by Paul and Barnabas. If the church had remained true to these apostolical decrees, the world would have been evangelized and the millennium in all its glory girdled the globe with holiness to the Lord long centuries ago. What a pity the New Testament church, in violation of these decrees, ever apostatized and so burdened herself with material ecclesiasticisms that to her ineffaceable shame, she has not yet verified the commission, which should have been done in the Apostolic age (Mat 16:28; Mat 24:34).
Act 15:34 is an interpolation; nothing of it in the original. Because Silas became the companion of Paul, some transcriber concluded that lie did not go back to Jerusalem with Judas to make his report, but remained with Paul. This is conjecture. He had plenty of time to go back to Jerusalem with Judas and make his report to the apostles and return before Paul went off on his next tour.
Fuente: William Godbey’s Commentary on the New Testament
Act 15:30-35. Events at Antioch.At Antioch on the arrival of the party, everything is quiet and decorous: there is no mention of the disturbers of Act 15:1; the impression is given that the authority of the Mother Church was decisive to all. They rejoiced apparently on account of the freedom given from unnecessary restrictions to the Gentile members. The prophets held long discourses, as prophets were expected to do (Didach, 10:7, 11, 1Th 5:19 f.). The prophets are sent back to Jerusalem; D and other authorities in Act 15:34 (omitted in RV) account for the inconsistency with Act 15:40 by saying that Silas chose to stay there and that only Judas made the journey. That the peace which prevailed at Antioch was soon broken by Peter and James (Gal 2:11 ff.) is not mentioned. The church pursues its course (cf. Act 11:19 f.). The journey of Paul and Barnabas detailed in chs. 13f. must have taken place at this point, and a journey is given. But the author has little left to say on it, as he has narrated it already.
Fuente: Peake’s Commentary on the Bible
15:30 {13} So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
(13) It is required for all people to know certainly what to hold in matters of faith and religion, and not that the Church by ignorance and knowing nothing, should depend upon the pleasure of a few.
Fuente: Geneva Bible Notes
The delivery of the decision to Antioch 15:30-35
The decision reached at the Jerusalem Council was very important. Even though false teachers continued to propagate the view that Gentiles had to undergo the rites of proselytes to Judaism before they could enter the church, this view was now officially unacceptable. The apostles had strengthened the case for salvation by faith alone greatly. Again, the trip that Paul and Barnabas made between Antioch and Jerusalem and back consisted of about 560 ground miles (cf. Act 11:30 to Act 12:25; Gal 2:1-10).