31<\/strong>. rejoiced for the consolation<\/em> ] Barnabas “the son of consolation” (Act 4:36<\/span>) was a fit member of such an embassy. The consolation would be felt both by Jews and Gentiles, by the former because they knew how much was to be asked of their Gentile fellow-worshippers, by the latter because they were declared free from the yoke of Jewish observances. The noun very often signifies exhortation<\/em>, but that sense is neither so apt here, nor is it borne out by the character of the letter, which sets forth a ground of peace and comfort, but is not hortatory.<\/p>\n They rejoiced for the consolation – <\/B>They acquiesced in the decision of the apostles and elders, and rejoiced that they were not to be subjected to the burdensome rites and ceremonies of the Jewish religion. This closes the account of the first Christian council. It was conducted throughout on Christian principles; in a mild, kind, conciliatory spirit, and is a model for all similar assemblages. It came together, not to promote, but to silence disputation; not to persecute the people of God, but to promote their peace; not to be a scene of harsh and angry recrimination, but to be an example of all that was mild, and tender, and kind. Those who composed it came together, not to carry a point, not to overreach their adversaries, not to be party people, but to mingle their sober counsels, to inquire what was right, and to express, in a Christian manner, what was proper to be done. Great and important principles were to be established in regard to the Christian church, and they engaged in their work evidently with a deep sense of their responsibility, and with a just view of their dependence on the aid of the Holy Spirit. How happy Would it have been if this spirit had been possessed by all professedly Christian councils; if all had really sought the peace and harmony of the churches; if none had ever been convened to kindle the fires of persecution, or to rend and destroy the church of God!<\/P> This council has been usually appealed to as the authority for councils in the church as a permanent arrangement, and especially as an authority for courts of appeal and control. But it establishes neither, and should be brought as authority for neither. For:<\/P> (1) It was not a court of appeal in any intelligible sense. It was an assembly convened for a special purpose; designed to settle an inquiry which arose in a particular part of the church, and which required the collected wisdom of the apostles and elders.<\/P> (2) It had none of the marks or appendages of a court. The term court, or judicature, is nowhere applied to it, nor to any assembly of Christian people in the New Testament. Nor should these terms be used now in the churches. courts of judicature imply a degree of authority which cannot be proved from the New Testament to have been conceded to any ecclesiastical body of people.<\/P> (3) There is not the slightest intimation that anything like permanency was to be attached to this council, or that it would be periodically or regularly repeated. It proves, indeed, that, when cases of difficulty occur – when Christians are perplexed and embarrassed, or when contentions arise – it is proper to refer to Christian people for advice and direction. Such was the case here, and such a course is obviously proper. If it should be maintained that it is well that Christian ministers and laymen should assemble periodically, at stated intervals, on the supposition that such cases may arise, this is conceded; but the example of the apostles and elders should not be pleaded as making such assemblies of divine right and authority, or as being essential to the existence of a church of God. Such an arrangement has been deemed to be so desirable by Christians, that it has been adopted by Episcopalians in their regular annual and triennial Conventions; by Methodists in their conferences; by Presbyterians in their General Assembly; by Friends in their Yearly Meetings; by Baptists and congregationalists in their Associations, etc.; but the example of the council summoned on a special emergency at Jerusalem should not be pleaded as giving divine authority to these periodical assemblages. They are wise and prudent arrangements, contributing to the peace of the church, and the example of the council at Jerusalem can be adduced as furnishing as reach divine authority for one as for another; that is, it does not make all or either of them of divine authority, or obligatory on the church of God.<\/P> (4) It should be added that a degree of authority (compare Act 16:4<\/span>) would, of course, be attached to the decision of the apostles and elders at that time which cannot be to any body of ministers and laymen now. Besides, it should never be forgotten – what, alas! it seems to have been the pleasure and the interest of ecclesiastics to forget that neither the apostles nor elders asserted any jurisdiction over the churches of Antioch, Syria, and Cilicia; that they did not claim a right to have these cases referred to them; that they did not attempt to lord it over their faith or their consciences. The case was a single, specific, definite question referred to them, and they decided it as such. They asserted no abstract right of such jurisdiction; they sought not to intermeddle With the case; they enjoined no future reference of such cases to them, to their successors, or to any ecclesiastical tribunal. They evidently regarded the churches as blessed with the most ample freedom, and contemplated no arrangement of a permanent character asserting a right to legislate on articles of faith, or to make laws for the direction of the Lords freemen.<\/P> <\/p>\n Verse 31. They rejoiced for the consolation.<\/B><\/I>] It was not a matter of small moment to have a question on which such stress was laid decided by an apostolic council, over which the Spirit of God presided.<\/P><\/p>\n It could not but much rejoice the Gentile believers, that they were exempted from circumcision, and the ceremonial law. And it gladdened the believing Jews also, that the controversy was determined, and concord established amongst them. But much more might they all rejoice to understand the grace of the gospel; and that we are not justified by the deeds of the law, but by faith in Christ, Rom 5:1<\/span>. <\/P> Consolation; this word also signifies exhortation, and it was matter of joy to be put upon such excellent duties as our most holy religion recommends, and to be deterred from such erroneous evils as it forbids. All that God requires of us being only to eschew evil, and do good, Isa 1:16<\/span>,17<\/span>; 1Pe 3:11<\/span>. <\/P> <\/p>\n 31-33. they rejoiced for theconsolation<\/B>As the same word is in Ac15:31<\/span> properly rendered “exhorted,” the meaningprobably is “rejoiced for the exhortation” (Margin<\/I>),or advice; so wise in itself and so contrary to the impositionattempted to be practiced upon them by the Judaizers.<\/P><\/p>\n Which when they had read<\/strong>,…. That is, when the brethren of the church at Antioch had read the letter delivered to them; for not Paul and Barnabas, or Judas and Silas, who were sent with it, read it, but the brethren to whom it was sent, as was proper.<\/p>\n They rejoiced for the consolation<\/strong>, or “exhortation”, as the word may be rendered, which was given them in the letter, to abstain from the above things, without being burdened with any other; and they rejoiced that there was such an agreement among the apostles, elders, and brethren at Jerusalem; and that their sentiments, and those of Paul and Barnabas, and other faithful ministers and saints at Antioch, were alike, and were opposed to the judaizing preachers and professors; and above all, they rejoiced that they were freed from the burdensome yoke of the law, and that the controversy which had been raised among them, was likely to be ended, and to issue so well.<\/p>\n When they had read it <\/B> (<\/SPAN><\/span>). Second aorist active participle of <\/SPAN><\/span>. Public reading, of course, to the church.<\/P> They rejoiced <\/B> (<\/SPAN><\/span>). Second aorist (ingressive) passive indicative of <\/SPAN><\/span>. They burst into exultant joy showing clearly that they did not consider it a weak compromise, but a glorious victory of Gentile liberty.<\/P> For the consolation <\/B> ( <\/SPAN><\/span>). The encouragement, the cheer in the letter. See <\/SPAN><\/span> in verse 32<\/span>. Consolation and exhortation run into one another in this word. <\/P> <\/p>\n Consolation. See on Act 9:31<\/span>.<\/P> <\/p>\n 1) “Which when they had read,”<\/strong> (anagnontes de) “When they had read (it), or when they had it read, heard it read,” understood what the conclusion of the apostles, elders, Jerusalem church brethren and whole council had been, Act 15:19-20<\/span>; Act 21:25<\/span>.<\/p>\n 2) “They rejoiced for the consolation.”<\/strong> (echaresan epi te<\/p>\n paraklesei) “They rejoiced (were elated) at the exhortation,” which it contained: It was both a message of consolation and exhortation that brought the Syrian and Asian brethren relief and harmony, to quiet the dispute or dissension that had come among them by false brethren of the Jewish law-keeping for salvation concept, Act 15:1<\/span>; Act 15:5<\/span>; Act 11:22-23<\/span>; The name Barnabas means “Son of consolation or exhortation.” This conference conclusion must, therefore, have rejoiced his heart, Act 4:36<\/span>.<\/p>\n − <\/p>\n 31. They rejoiced over the consolation. Seeing that the epistle is so short, and containeth nothing but a bare narration, what consolation could they have by it? But we must note, that there was no small matter of consolation therein, because, when they knew the consent of the apostles, they were all pacified, and also whereas before there was variance among them, they are now reconciled one to another. Seeing there went a false report about, that all the apostles were against Paul and Barnabas, this same had shaken some who were too light of belief, many did stand in doubt; the wicked abused this occasion to speak evil; others some were pricked forward − (155) with love of novelty and with curiosity, and one was set against another. But now, after that they see that the judgment of the first Church doth agree with the doctrine of Paul and Barnabas, they obtain that for which the children of God ought most to wish, that being established in the right faith, and being of one mind among themselves, they may with quiet minds have peace one with another. − <\/p>\n (155) − <\/p>\n “<\/p>\n Titillibat,” tickled with. <\/p>\n (31) They rejoiced for the consolation.<\/strong>We ought not to forget that the letter was probably read out by one who was himself emphatically the son of consolation (Act. 4:36<\/span>) in all the manifold aspects of that word, and who now proved himself worthy of the name.<\/p>\n ‘And when they had read it, they rejoiced for the consolation.’<\/p>\n The contents of the letter came as a great strengthening and encouragement to the church at Antioch, and it resulted in great rejoicing. They were delighted with that fact that what they had believed had been vindicated and their freedom in Christ confirmed.<\/p>\n Act 15:31-32<\/span> . ] for the consolation<\/em> , which the contents of the letter granted to them. They now saw Christian liberty protected and secured, where the abrupt demand of the Jewish-Christians had formerly excited so much anxiety. The meaning cohortatio<\/em> , arousing address (Beza, Castalio, and others), is less suitable to the contents of the letter and to the threatening situation in which they had been placed.<\/p>\n ] is to be explained in keeping with Act 15:27<\/span> ; and so to be connected, not, as is usually done, with . (as they also<\/em> , as well as Paul and Barnabas, were prophets<\/em> ), but with . . . . . Judas and Silas also personally<\/em> (as the letter by writing<\/em> ) comforted and strengthened the brethren by much discourse, which they could the more do, since they were prophets<\/em> (see on Act 11:27<\/span> ). The must be interpreted like , and so not cohortabantur<\/em> (as usually). Comp. Vulgate; and see Act 15:27<\/span> , .<\/p>\n 31 Which<\/em> when they had read, they rejoiced for the consolation. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 31. They rejoiced for the consolation<\/strong> ] How should we rejoice in Christ our Saviour, who bare our sins, &c., and freed us from the burden and brunt of both crime and curse! <\/p>\n 31. <\/strong> <\/strong> ] It does not appear, because follows in the sense of ‘exhorted,’ that this word need mean ‘ exhortation<\/em> .’ There was (De W.) very little exhortation<\/em> in the letter: and it is much more natural to render it consolation<\/strong> here: it was the matter of their joy<\/em> , which surely could not be said of the orders to abstain<\/em> given in the letter. It has been observed by Mr. Pusey that syr. renders Act 5:32<\/span> , by comforted<\/em> .<\/p>\n Act 15:31<\/span> . : A. and R.V. “consolation” (“exhortation” margin, R.V.). The former rendering seems suitable here, because the letter causes rejoicing, not as an exhortation, but as a message of relief and concord. Ramsay and Hort render “encouragement”. Barnabas was a fitting bearer of such a message, cf.<\/em> Act 4:36<\/span> .<\/p>\n Which, &c. = And having read it. <\/p>\n consolation. See Act 4:36; Act 13:15. <\/p>\n 31. ] It does not appear, because follows in the sense of exhorted, that this word need mean exhortation. There was (De W.) very little exhortation in the letter: and it is much more natural to render it consolation here: it was the matter of their joy, which surely could not be said of the orders to abstain given in the letter. It has been observed by Mr. Pusey that syr. renders Act 5:32, by comforted.<\/p>\n Act 15:31. , when they had read) in public.-, at the consolation) To this refer , consoled (Engl. Vers., exhorted), Act 15:32.<\/p>\n they rejoiced: Act 15:1, Act 15:10, Act 16:5, Gal 2:4, Gal 2:5, Gal 5:1, Phi 3:3 <\/p>\n consolation: or, exhortation <\/p>\n Reciprocal: Jos 22:33 – the thing Act 13:48 – they<\/p>\n 1<\/p>\n Act 15:31. Consolation is properly translated, for a part of Thayer’s definition of the original word is “encouragement.” It was reassuring to these Gentile brethren to know they did not have to take up the burdensome ordinances of the Jewish system. They also looked favorably upon the exhortation to abstain from the evils named in the letter.<\/p>\n Act 15:31. Which when they had read, they rejoiced for the consolation. The consolation over which they rejoiced was not merely that a dispute which threatened such grave consequences was so happily terminated, but because the Church in council had ruled that the Gentiles, if they accepted Christianity, were not to be subjected to the painful yoke of the Mosaic ritual and ordinances. To those far-sighted men who hoped for a world-wide Church, the decree removed a bar which must effectually have hindered any advance on the part of the Church of Christ beyond the lines of Judaism.<\/p>\n See notes on verse 30<\/p>\n Verse 31 <\/p>\n The narrative contained in the Acts 15:1-30 of this chapter, has been the subject of a great deal of discussion, this council being claimed by the advocates of various systems of ecclesiastical polity, as the original model of the institutions which they respectively defend; the arguments on all sides being built on inferences drawn from the few and doubtful intimations given in the account,–and, where these fail on imagination and conjecture If it had been intended as a model, it is impossible to doubt that its constitution and rules of procedure would have been more definitely detailed. He who reads the narrative without a point to carry, will see in it only an informal and an unpremeditated meeting for consultation, arising out of a peculiar and unique emergency,–without any idea, on the part of the actors, that they were establishing any precedent either for themselves or for others; far less that they were founding a system to extend over all the nations of Christendom, and to endure for all periods of time. It seems to have been simply a consultation, conforming, in its arrangements, to the situation of the parties interested, and to the nature of the emergency which called it forth. The apostles laid down no definite system of ecclesiastical organization, but adapted measures to emergencies, and instituted such forms of organization as were suited to their circumstances, and to the ideas of their age. The successive generations of Christians, in all branches of the church, have followed the apostolical example in this respect; and though, in theory, some profess to follow closely the original models, in practice, all agree in modifying their forms as required by the various exigencies of nations, and by the changes resulting from the lapse of time.<\/p>\n [Which] when they had read, they rejoiced for the consolation. 31. rejoiced for the consolation ] Barnabas “the son of consolation” (Act 4:36) was a fit member of such an embassy. The consolation would be felt both by Jews and Gentiles, by the former because they knew how much was to be asked of their … Continue reading “Exegetical and Hermeneutical Commentary of Acts 15:31”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-27432","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27432","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=27432"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27432\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27432"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27432"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27432"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"