32<\/strong>. being prophets also themselves<\/em> ] “Prophet” is here used in the earlier and less special sense; not as one who foretells the future, but who, being filled with the Spirit, speaks with His authority in explanation of the will of God. Judas and Silas being thus endowed were well fitted to exhort and confirm the disciples. The exhortations would be most necessary for the Gentiles who were to consent to more strict living than in times past, while the confirmation would uphold the Jews who otherwise might feel unwilling to allow the non-observance of a part of their law. The prophetic character of the speakers would give to their words the force of revelation. Such confirmation or strengthening of the brethren is the special charge laid on St Peter (Luk 22:32<\/span>) who was to be the first preacher of Christ to the Gentiles, and had first received the lesson that what God had cleansed was not to be called common.<\/p>\n Being prophets – <\/B>See the notes on Act 11:27<\/span>. This evidently implies that they had been preachers before they went to Antioch. What was the precise nature of the office of a prophet in the Christian church it is not easy to ascertain. Possibly it may imply that they were teachers of unusual or remark able ability. Compare the notes on Rom 12:6<\/span>.<\/P> Confirmed them – <\/B>Strengthened them; that is, by their instructions and exhortations. See the notes on Act 14:22<\/span>.<\/P> <\/p>\n Verse 32. Judas and Silas, being prophets<\/B><\/I>] That is, being teachers<\/I> in the Church. This signification of the word prophet<\/I> we have often already seen. See the notes on Ac 11:27<\/span>; Ac 13:1<\/span>.<\/P> <\/P> Exhorted the brethren<\/B><\/I>] To abide steadily attached to God, and to each other, in peace, love, and unity.<\/P> <\/P> And confirmed<\/B><\/I> them.] In the blessed truths they had already received.<\/P><\/p>\n Prophets; not properly so called, from any gift of foretelling things to come, but as doctors and teachers in the church, Eph 4:11<\/span>, expounding Moses and the prophets, and showing how and what they speak concerning Christ; proving out of them, that he was the Messiah, as Philip had done, Act 8:35<\/span>. <\/P> Confirmed them: see Act 14:22<\/span>; 18:23<\/span>. <\/P> <\/p>\n 32. Judas and Silas, being prophetsthemselves<\/B>that is, inspired teachers. <\/P> exhorted the brethren withmany words<\/B>“much discourse.” <\/P> and confirmed them<\/B>openingup, no doubt, the great principle involved in the controversy nowsettled, of gratuitous salvation, or the purification of the heart byfaith alone (as expressed by Peter, Act 15:9<\/span>;Act 15:11<\/span>), and dwelling on thenecessity of harmony in principle and affection between the Gentiledisciples and their Jewish brethren.<\/P><\/p>\n And Judas and Silas being also prophets themselves<\/strong>,…. As well as Paul and Barnabas, and others, that were at Antioch; see<\/p>\n Ac 13:1<\/span> and by prophets are meant, not only such who had the gift of foretelling things to come; though such there were, and these might have that gift; but such who were able to explain the prophecies of the Old Testament, give the true sense of the Scriptures, and open them to the edification of others; wherefore having such gifts, they made use of them; Beza’s ancient copy adds, “full of the Holy Ghost”:<\/p>\n and exhorted the brethren with many words<\/strong>; which does not so much design the prolixity of their discourses, and the frequency of their ministrations, though they might preach both long and often; as the richness of the matter of them, as the Syriac version suggests, rendering it, “with a rich word”; with copiousness, fulness, and abundance of Gospel truths, with which they comforted the brethren, giving them many useful instructions and exhortations:<\/p>\n and confirmed them<\/strong>; in the doctrines of the Gospel, and particularly in their Christian liberty, and freedom from the law of Moses, in which the false teachers had endeavoured to stagger them.<\/p>\n Being themselves also prophets <\/B> ( <\/SPAN><\/span>). As well as Paul and Barnabas and like Agabus (11:27-30<\/span>), for-speakers for Christ who justify the commendation in the letter (verse 27<\/span>) “with many words” ( <\/SPAN><\/span>), “with much talk,” and no doubt with kindly words concerning the part played at the Conference by Paul and Barnabas.<\/P> Confirmed <\/B> (<\/SPAN><\/span>). See on 14:22<\/span>. It was a glorious time with no Judaizers to disturb their fellowship as in 1-3<\/span>. <\/P> <\/p>\n Many words. Or, lit., much discourse; adding the spoken to the written consolation. <\/P> Exhorted. Or comforted. See on ver. 31. The latter agrees better with consolation there. <\/P> Confirmed. See on ch. Act 14:22<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And Judas and Silas, being prophets also themselves,”<\/strong> (loudas te kai Silas kai autoi prophetai ontes) “Then Judas as well as Silas being themselves prophets,” men Divinely called to speak forth the word of God, to preach and exhort, to admonish.<\/p>\n 2) “Exhorted the brethren with many words,”<\/strong> (dia logou pollou parekalesan tous adelphous) “By much speech they exhorted the (Antioch) brethren who had assembled to hear the epistle read, and the extended testimony and message of Judas and Silas, that was extended to them by the Jerusalem church and council, together with their own personal prophetic encouragement, Mat 10:38<\/span>; Rom 8:17<\/span>; 2Ti 2:11-12<\/span>.<\/p>\n 3) “And confirmed them,”<\/strong> (kai epesteriksan) “And they confirmed, strengthened, or supported them,” the Antioch brethren especially, with personal words of care for their souls, as their prophetic souls cared and yearned for the welfare of the Gentile brethren, Joh 13:34-35<\/span>; Act 14:22<\/span>; They wanted, yearned to bear and share the burdens of others, to help them along life’s highway, Rom 14:1<\/span>; Rom 15:1<\/span>; Gal 6:1-2<\/span>; Php_2:4; admonishes in this spirit, “Look not every man on his own things, but every man also on the things of others,” unselfishly.<\/p>\n − <\/p>\n 32. Judas and Silas. These two brethren were sent for this cause, that they might also testify the same thing by word which was contained in the letters, and more also; otherwise the apostles would not have sent such short letters concerning so great and weighty a matter; and they would have also spoken somewhat touching the mysteries of faith, and would have made some long exhortation, wherein they would have persuaded them unto the study of godliness. Now, Luke showeth some farther things by them done; to wit, that being furnished with the gift of prophecy, they edify the Church in general, as if he should say, they did not only do their duty faithfully in the cause which was now in hand, but they did also take good and profitable pains in teaching and exhorting the Church And we must note that he saith that they exhorted the Church, because they were prophets; for it is not a thing common to all men to enter such an excellent function. Therefore, we must beware, lest any man pass − (156) his bounds; as Paul teacheth, 1Co 7:20<\/span>; and Eph 4:1<\/span>, that every one keep himself within the measure of grace received. Wherefore, it is not in vain that Luke saith that the office of teaching is peculiar; lest any man, through ambition, being void of ability, or through rash zeal, or through any other foolish desire, coveting to put out his head, trouble the order of the Church. − <\/p>\n They were prophets. Whereas the word hath diverse significations, it is not taken in this place for those prophets to whom it was granted to foretell things to come; because this title should come in out of season − (157) when he intreateth of another matter; but Luke’s meaning is, that Judas and Silas were endued with excellent knowledge and understanding of the mysteries of God, that they might be good interpreters of God; as Paul, in the fourteenth of the First to the Corinthians, ( 1Co 14:3<\/span>,) when he intreateth of the prophecy, and preferreth it before all other gifts, speaketh not of foretelling of things to come; but he commandeth it for this fruit, because it doth edify the Church by doctrine, exhortation, and consolation. After this manner doth Luke assign exhortation to the prophets, as being the principal point of their office. − <\/p>\n (156) − <\/p>\n “<\/p>\n Temere transiliat,” rashly overleap. <\/p>\n (157) − <\/p>\n “<\/p>\n Parum opportune interpositum esset,” should have been inappropriately interposed. <\/p>\n (32) Judas and Silas, being prophets also themselves.<\/strong>See Note on Act. 15:22<\/span>.<\/p>\n Exhorted.<\/strong>The verb is that from which the Greek for consolation was formed, and includes that meaning here. This was the chief end to which the gift of prophecy was directed. The two teachers thus showed that they had not come only as formal representatives of the Church in Jerusalem, but took a personal interest in the work. Their work was the very reverse of those who had previously come from Juda subverting the souls of the disciples (Act. 15:24<\/span>).<\/p>\n ‘And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them.’<\/p>\n Meanwhile they also enjoyed the ministry of Judas and Silas who as prophets exhorted them and confirmed them in their faith. There was a mutual ‘sharing in common’ between the churches. This is a further illustration of the fact that the main task of prophets was not foretelling but forthtelling. The fact that the ministry of these two men could be so continually acceptable emphasised the genuine unity between the two churches.<\/p>\n Act 15:32<\/span><\/em><\/strong>. <\/strong>Being prophets<\/em><\/strong><\/strong> See on 1Co 12:28<\/span>. <\/p>\n 32 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them<\/em> . <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 32. See Trapp on “<\/em> Act 15:27 “<\/em> <\/p>\n 32.<\/strong> ] <\/strong> . <\/strong> <\/strong> .<\/strong> gives the reason for their superadding to the appointed business of their mission the work of exhorting and edifying.<\/p>\n On ., see ch. Act 11:27<\/span> ; Act 13:1<\/span> ; Eph 2:20<\/span> , and notes.<\/p>\n Act 15:32<\/span> . . : Wendt, so Meyer, takes not with . (these words in commas), but with the words which follow, indicating that Judas and Silas gave encouragement to the brethren personally ( cf.<\/em> Act 15:27<\/span> ), as the letter had verbally; but punctuation of T.R. in R.V., W.H [290] , Weiss, etc. On and its frequency in St. Luke, Friedrich, p. 37; Hawkins, Hor Synoptic<\/em> (1899), p. 33. : A. and R.V. “exhorted”; R.V. margin, “comforted,” Ramsay, “encouraged” (so Hort; or “exhorted”). Possibly the word may include something of all these meanings (see also Alford’s note). , cf.<\/em> Act 14:22<\/span> .<\/p>\n [290] Westcott and Hort’s The New Testament in Greek:<\/em> Critical Text and Notes.<\/p>\n being prophets also themselves = being themselves also prophets. See App-189. <\/p>\n exhorted. Greek. parakaleo. App-134. <\/p>\n with = by means of. Greek. dia. App-104. Act 15:1. <\/p>\n confirmed = strengthened. Greek. episterizo. See note on Act 14:22. <\/p>\n 32.] . . gives the reason for their superadding to the appointed business of their mission the work of exhorting and edifying.<\/p>\n On ., see ch. Act 11:27; Act 13:1; Eph 2:20, and notes.<\/p>\n Act 15:32. , also themselves) Just as both the letter was written in the prophetic spirit, and Barnabas and Paul were endued with it.-, prophets) ch. Act 13:1, note. It is the function of a prophet , to console and confirm. Comp. 1Co 14:3.<\/p>\n prophets <\/p>\n See, 1Co 14:3 defines the N.T. gift of prophecy. <\/p>\n being: Act 2:17, Act 2:18, Act 11:23, Act 11:27, Act 13:1, Mat 23:34, Luk 11:49, Rom 12:6, 1Co 12:28, 1Co 12:29, 1Co 14:3, 1Co 14:29, 1Co 14:32, Eph 3:5, Eph 4:11, 1Th 5:20 <\/p>\n exhorted: Act 2:40, Act 11:23, Act 14:22, Act 18:23, Act 20:2, Rom 12:8, 1Th 2:11, 1Th 4:1, 1Th 5:14, 2Th 3:12, 1Ti 2:1, 2Ti 4:2, Tit 2:6-15, 1Pe 5:1, 1Pe 5:12 <\/p>\n confirmed: Act 15:41, Isa 35:3, Isa 35:4, Dan 11:1, 1Co 1:8, Eph 4:12, Eph 4:13, 1Th 3:2, 1Pe 5:10 <\/p>\n Reciprocal: Act 15:22 – Silas Act 15:40 – chose Act 17:4 – Silas 1Th 1:1 – Silvanus<\/p>\n 2<\/p>\n Act 15:32. Judas and Silas being prophets. Those were the days of spiritual gifts and these brethren possessed that of prophecy. That was doubtless the reason they were named as chief men and sent along with Paul and Barnabas to confirm the letter.<\/p>\n Act 15:32. Judas and Silas being prophets. In the Church of the first days existed a certain number of men known as prophets. We hear of them, by chance it seems, but still frequently, in the varied writings of the New Testament. It seems in that age, when the foundation-stones of the mighty temple of Christianity were being laid in so many lands, that hundreds, it may possibly have been thousands of inspired men were helping forward the Masters work, and yet of most of these all record has disappeared. Their voices smote the air, and did their work, and died away, and we catch but the faintest echoes of them. Their words were written on the sand, and the advancing waves of time have washed away all or nearly all the traces of what was once as awful as the handwriting on the wall (Plumptre).<\/p>\n What now do we know of this strange gift of prophecy, so soon taken away from men? It was no mere power of foretelling future events; the chief characteristic feature of these prophets of early Christianity was that the prophets possessed a strange, winning power of words, which had a weighty effect on their hearers. They were, then, earnest, impassioned preachers, who possessed a supernatural insight into the hearts of men; they seemed to know what was in their minds, they read their most secret thoughts (1Co 14:24-25). With these mighty gifts they also were endowed in many cases with a power of foretelling future events (see Act 11:27-30; Act 21:4; Act 21:10-11; Act 20:23); but from the general tenor of the New Testament writings, this prophetic gift was apparently little exercised by these servants of the Lord. Among the influences at work in those first years of care and anxiety, when Christianity, struggling against the opposition of the whole world, still advanced and ever advanced with strange, resistless power, unaided by any human help, must be reckoned the Divine gift of prophecy in this extended sense; but few details of this power have been preserved, hardly any record of its use. Scattered notices only remain to tell us how numerous in the first days were those gifted men known as prophets in the Church, and how constantly they made use of the talent entrusted to them; but for us it is in fact a lost page in the history of the Apostolic Church. (For a more elaborate discussion on this interesting question, see Professor Plumptres essay, in his Biblical Studies, on the prophets of the New Testament; and on the whole question of prophesying, Dean Stanley, Lectures XIX. XX., On the Jewish Church.)<\/p>\n Judas and Silas being prophets; that is, persons extraordinarily inspired, and endued with eminent gifts for teaching and interpreting the holy scriptures; they employed themselves at Antioch, confirming and building up their brethren in the faith of Christ. And after they had stayed at Antioch some time, they were with all kindness dismissed of the church there; and Judas returned to Jerusalem, to acquaint the apostles with the reception which their letter had met with, and what obedience was readily given to their decrees. <\/p>\n 32-34. We have said above, that the purpose for which Judas and Silas were sent to Antioch was to enforce, by their personal influence, the authority of the epistle. We find this statement confirmed by the further account of their labors. (32) “And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them. (33) And when the had remained some time, they were dismissed in peace from the brethren to the apostles. (34) But it pleased Silas to remain there.” <\/p>\n The manner in which Luke connects the fact that these brethren were prophets, with the statement that they exhorted the brethren and confirmed them, shows that the chief work of the New Testament prophets was not to foretell the future, but to exhort and confirm the brethren. He says, “being also themselves prophets, they exhorted the brethren and confirmed them;” which form of expression makes the fact of being prophets account for their exhortations. They differed from the Old Testament prophets only in that the latter gave their chief attention to foretelling future events. Still, even the predictions of the old prophets were made to answer the purpose of exhortations to their cotemporaries; so that the difference between the two is very slight. <\/p>\n Verse 32 <\/p>\n Prophets; preachers.<\/p>\n And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed [them.] 32. being prophets also themselves ] “Prophet” is here used in the earlier and less special sense; not as one who foretells the future, but who, being filled with the Spirit, speaks with His authority in explanation of … Continue reading “Exegetical and Hermeneutical Commentary of Acts 15:32”<\/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-27433","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27433","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=27433"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27433\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27433"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27433"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27433"}],"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: Commentary on the Holy Bible by Thomas Coke<\/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: Scofield Reference Bible Notes<\/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: Expository Notes with Practical Observations 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":"