41<\/strong>. Syria and Cilicia<\/em> ] These were the districts in which the teaching of the Judaizers had been most active, and the presence of Paul, with Silas as a representative of the church in Jerusalem, would allay all doubts and questionings, and lead to those results which are mentioned Act 16:5<\/span>, the establishing of the churches, and their daily increase. in numbers. This duty St Paul first discharged before he went on to visit any of the churches which himself had founded.<\/p>\n Syria and Cilicia – <\/B>These were countries lying near to each other, which Paul, in company with Barnabas, had before visited.<\/P> Confirming the churches – <\/B>Strengthening them by instruction and exhortation. It has no reference to the rite of confirmation. See the notes on Act 14:22<\/span>.<\/P> In regard to this unhappy contention between Paul and Barnabas, and their separation from each other, we may make the following remarks:<\/P> (1) That no apology or vindication of it is offered by the sacred writer. It was undoubtedly improper and evil. It was a melancholy instance in which even apostles evinced an improper spirit, and engaged in improper strife.<\/P> (2) In this contention it is probable that Paul was, in the main, right. Barnabas seems to have been influenced by attachment to a relative; Paul sought a helper who would not shrink from duty and danger. It is clear that Paul had the sympathies and prayers of the church in his favor Act 15:40<\/span>, and it is more than probable that Barnabas departed without any such sympathy, Act 15:39<\/span>.<\/P> (3) There is reason to think that this contention was overruled for the furtherance of the gospel. They went to different places, and preached to different people. It often happens that the unhappy and wicked strifes of Christians are the means of exciting their mutual zeal, and of extending the gospel, and of establishing churches. But no thanks to their contention; nor is the guilt of their anger and strife mitigated by this.<\/P> (4) This difference was afterward reconciled, and Paul and Barnabas again became traveling companions, 1Co 9:6<\/span>; Gal 2:9<\/span>.<\/P> (5) There is evidence that Paul also became reconciled to John Mark, Col 4:10<\/span>; Phm 1:24<\/U><\/span>; 2Ti 4:11<\/span>. How long this separation continued is not known; but perhaps in this journey with Barnabas John gave such evidence of his courage and zeal as induced Paul again to admit him to his confidence as a traveling companion, and as to become a profitable fellow-laborer. See 2Ti 4:11<\/span>, Take Mark, and bring him with thee; for he is profitable to me for the ministry.<\/P> (6) This account proves that there was no collusion or agreement among the apostles to impose upon mankind. Had there been such an agreement, and had the books of the New Testament been an imposture, the apostles would have been represented as perfectly harmonious, and as united in all their views and efforts. What impostor would have thought of the device of representing the early friends of the Christian religion as divided, and contending, and separating from each other? Such a statement has an air of candor and honesty, and at the same time is apparently so much against the truth of the system, that no impostor would have thought of resorting to it.<\/P> <\/p>\n Verse 41<\/span>. Confirming the Churches.<\/B><\/I>] This was the object of his journey: they were young converts, and had need of establishment; and there is no doubt that, by showing them the decision made at the late council of Jerusalem, their faith was greatly strengthened, their hope confirmed, and their love increased. It was this consideration, no doubt, that led some ancient MSS. and some versions to add here, They delivered them the decrees of the<\/I> apostles and elders to keep<\/I>; which clause certainly was not an original part of the text, but seems to have been borrowed from the fourth verse of the following chapter. Some have thought that the fourth and fifth verses of the next chapter really belong to this place; or that the first, second, and third verses of it should be read in a parenthesis; but of this there does not appear to be any particular necessity.<\/P> <\/p>\n Syria and Cilicia; where there were several brethren by reason of the dispersion that was upon Stephens death, Act 11:19<\/span>; and unto whom also the before recited letter was written, Act 15:23<\/span>. <\/P> Confirming the churches; puting them in mind of the gospel of Christ, which they had heard and believed; and encouraging of them to persevere in the profession of it, and being ready to answer any objection that could be brought against it. <\/P> <\/p>\n 41. and he went through Syria andCilicia, confirming the churches<\/B>“It is very likely thatPaul and Barnabas made a deliberate and amicable arrangement todivide the region of their first mission between them; Paul takingthe continental,<\/I> and Barnabas the insular,<\/I> part of theproposed visitation. If Barnabas visited Salamis and Paphos, and ifPaul (travelling westward), after passing through Derbe, Lystra, andIconium, went as far as Antioch in Pisidia, the whole circuit of theproposed visitation was actually accomplished, for it does not appearthat any converts had been made at Perga and Attalia” [HOWSON].”This second missionary tour appears to have proceeded at firstsolely from the desire of visiting the churches already planted. Inthe end, however, it took a much wider sweep, for it brought theapostle to Europe” [OLSHAUSEN].<\/P><\/p>\n And he went through Syria and Cilicia<\/strong>,…. Antioch was the metropolis of the former, and Tarsus, the apostle’s native place, was in the latter; and in both these countries he had been before, and had been the instrument of converting many souls, and of planting churches, which he now visited, as he proposed to Barnabas to do: for it follows,<\/p>\n confirming the churches<\/strong>; in the Gospel, and the truths and ordinances of it, he had before instructed them in: of the church at Antioch, [See comments on Ac 11:26]<\/span>. And that there were also churches in Cilicia, is very manifest; and particularly there was one at Tarsus, the chief city in it. Herodian, of whom we read in Ro 16:11<\/span> and Jason, in Ac 17:5<\/span> who are reckoned among the seventy disciples, are said to be bishops or pastors of this church; [See comments on Lu 10:1]<\/span>. In the “second” century there was a church in that city, to which Ignatius wrote an epistle, still extant o, in which he makes mention of Philo their deacon: in the “third” century Helenus presided over this church, and was present at a synod at Antioch, when Paulus Samosatenus was condemned for heresy p: in the “fourth” century mention is made of several churches in Cilicia, and the bishops of them; there was a church at Apsis in Cilicia, Amphion was bishop of Epiphania, Theodorus of Mopsuestia, Cyriacus of Adanan, and Sylvanus of Tarsus, the metropolis; in which last place, in the beginning of this century, several martyrs suffered under Dioclesian, particularly Tharatus, Probus, and Andronicus: here the orthodox, in the times of Valens, would have convened a synod against the Arians, but were hindered by him; and in this century Diodorus, bishop of Tarsus, had the care of all the churches in Cilicia committed to him; in this age also we read of Antoninus, a presbyter of this church, afterwards made bishop of it: in the “fifth” century mention is made of the bishops of several churches in Cilicia, as of Mopsuesta, Irenopolis, Epiphania, Tarsus, Anazarbus, Sebaste, and others who were present at several councils held at different places in this century; in the “sixth” century, out of the cities of Cilicia, Jotapa, Pisidia, Pompeiopolis, Tarsus, Coricus, Anemurius, bishops are said to come to the synod at Rome and Constantinople: in the seventh century, Tarsus was the metropolitan church of Cilicia; and mention is made of the bishops of that and of other cities in this country, who assisted at the sixth council at Constantinople: in the “eighth” century, notice is taken of a Church at Sida in Cilicia q; so long the Christian name was in those parts. Beza’s ancient copy adds, “delivering the commandments of the elders”; and the Vulgate Latin version, “bidding” them to keep the commandments of the apostles and elders; see Ac 16:4<\/span>, namely; the decrees of the assembly at Jerusalem; which seems very agreeable, since the letters were directed and sent to the brethren of the Gentiles in Syria and Cilicia, as well as in Antioch; see Ac 15:23<\/span>.<\/p>\n o Ignat. Epist. p. 73, 81. p Euseb. Eccl. Hist. l. 7. c. 28. q Madgeburg. Hist. Eccl. cent. 4. c. 2. p. 2, 3. c. 3. p. 18. 22. 74. c. 7. p. 289. c. 9. p. 405, 481, c. 10. p. 570. cent. 5. c. 2. p. 3. c. 10. p. 585, 586. cent. 6. c. 2. p. 3. cent. 7. c. 2. p. 3. c. 7. p. 112. cent. 8. c. 2. p. 4.<\/p>\n Went through <\/B> (<\/SPAN><\/span>). Imperfect middle. So Paul went forth on his second mission tour with heart-aches and high hopes mingled together.<\/P> Syria and Cilicia <\/B> ( <\/SPAN><\/span>). He took the opposite course from the first tour, leaving Cyprus to Barnabas and Mark. Probably Paul had established these churches while in Tarsus after leaving Jerusalem (Acts 9:30<\/span>; Gal 1:21<\/span>). Paul would go “by the Gulf of Issus through the Syrian Gates, a narrow road between steep rocks and the sea, and then inland, probably past Tarsus and over Mt. Taurus by the Cilician gates” (Page). This second tour will occupy Luke’s story in Acts through 18:22<\/span>. <\/P> <\/p>\n 1) “And he went through Syria and Cilicia,”<\/strong> (diercheto de ten Surian kai Kilikian) “Then he went forth through Syria and Cilicia,” into Asia Minor, where he and Barnabas had gone on their first journey.<\/p>\n 2) “Confirming the churches.”<\/strong> (episterizon tas ekklesias) “Confirming, strengthening, edifying, or building up the churches,” throughout the area of Asia Minor, in “the faith,” the system of teaching of Jesus Christ, for which they were to contend, Act 16:5<\/span>; Jud 1:1-3<\/span>.<\/p>\n It is as hard to keep a kind and gracious spirit, a tender attitude, and a kind tongue in the midst of contention as it is to keep a candle burning in a rain storm, but servants of God should always strive to do it, Eph 4:1-3<\/span>, “Endeavoring to keep the unity (oneness) of the spirit in the bond of peace.<\/p>\n 2<\/p>\n THROUGH THE PROVINCES OF SYRIA AND CILICIA. <\/strong>Act. 15:41<\/span><\/strong>.<\/p>\n Act. 15:41<\/span><\/p>\n And he went through Syria and Cilicia, confirming the churches.<\/p>\n Act. 15:41<\/span><\/strong> Here is another of those brief descriptions of Luke concerning the work and travels of the apostle. What churches were to be found in the parts of Syria and Cilicia? The answer can be found in the early labors of Paul and Barnabas and certain others of the early disciples (cf. Act. 14:19-21<\/span>). Doubtless through the preaching of Paul churches were established in Cilicia during his stay in his home town (cf. Act. 9:26-30<\/span>).<\/p>\n (41) He went through Syria and Cilicia, confirming the churches.<\/strong>Cilicia, it will be remembered, had not been visited on St. Pauls first journey with Barnabas, and the churches must accordingly have been founded at some earlier period, probably during St. Pauls residence at Tarsus before he came to Antioch (Act. 9:30<\/span>; Act. 11:25<\/span>).<\/p>\n Confirming<\/strong> is, it need hardly be said, used in the general sense of strengthening, but as the bestowal of spiritual gifts by the laying-on of hands was a chief part of the work so done, it, at least, approximates to the idea of confirming in the later and more technical sense of the term.<\/p>\n 41<\/strong>. <\/strong> Through Syria<\/strong> The eastern coastland of the Mediterranean, of which Tyre and Sidon were the chief cities. <\/p>\n Cilicia<\/strong> (See note on Act 6:9<\/span>.)<\/p>\n Paul Ministers to the Churches Along with Silas and Selects Timothy To Be With Them, And The Churches Are Continually Strengthened (15:41-16:5).<\/p>\n <\/strong><\/p>\n ‘And he went through Syria and Cilicia, confirming the churches.’<\/p>\n Paul, along with Silas and possibly one or two others then journeyed through the region of Syria and Cilicia, visiting older churches which he had set up prior to visiting those that he had set up more recently, and then reaching his newer converts.<\/p>\n Act 15:41<\/span><\/em><\/strong>. <\/strong>Confirming the churches.<\/em><\/strong><\/strong> Mr. Cradock and many others think, that St. Paul sailed from Cilicia to Crete at this time, and, returning to the Asiatic continent quickly after, left Titus to perfect the settlement of the church there, Tit 1:5<\/span>. <\/p>\n Inferences.<\/em><\/strong>How early did the spirit of bigotry <\/em>and imposition <\/em>begin to work in the Christian church!that fatal humour of imposing a yoke on the neck of Christ’s disciples, <\/em>by making indifferent things necessary!that unmanly and antichristian disposition, which has almost ever since been rending the church to pieces, and clamorously throwing the blame on those, who have been desirous, on principles truly evangelical, to stand fast in the liberty with which Christ, <\/em>their divine Master, hath made them free! <\/em>How foolish and how mischievous the error, of making terms of communion <\/em>which Christ never made! and how presumptuous the arrogance of invading his throne, to pronounce from thence damnatory sentences <\/em>on those who will not, who dare not, submit to our uncommissioned and usurped authority! <\/p>\n Prudent, undoubtedly, was the part which the Antiochian Christians acted upon this occasion, in sending messengers to the apostles <\/em>for their determination; and it will be our <\/em>prudence, now we can no longer in person consult those ambassadors of Christ, to make their writings our counsellors, and the standard both of our faith and worship; appealing to the tribunal of Christ, our Master, and our Judge, from those uncharitable censures <\/em>which we may sometimes incur, even from his faithful, though mistaken servants, for retaining the simplicity of that religion, which these authorized interpreters of his will taught. <\/p>\n Great joy <\/em>was occasioned to the churches <\/em>through which Paul and Barnabas passed, when they recounted the conversion of the Heathen. <\/em>And may such joy also be renewed to us, <\/em>by the success of all, who, with a truly apostolical self-denial and zeal, go forth at any time to the vast multitudes of the Gentiles, <\/em>who yet remain on this uncultivated earth of ours, so great a part of which is yet, in a spiritual sense, a wilderness! <\/em>Whatever success they <\/em>may have in one part of our Lord’s vineyard, or we <\/em>in another, let us all remember that it is in consequence of what God does by us, <\/em>and by them; <\/em>and let the ministers of the gospel adore the riches of divine grace, to which they owe it that they are called to carry the knowledge and power of his gospel to others. <\/p>\n May our hearts <\/em>be purified <\/em>by a vital, and not merely enlightened by a notional faith! <\/em>May that God, who knoweth all hearts, <\/em>bear witness <\/em>to us, by giving us his Holy Spirit; <\/em>that so being, under the influence of this Sacred Agent, animated to adorn in the most amiable manner our profession, <\/em>when we have done all, we may humbly repose ourselves upon the grace of our Lord Jesus Christ; as knowing that it is only by the rich and unmerited display of it, that, after all our labour, obedience, and care, we can expect salvation!<\/em> <\/p>\n With what gratitude should we adore the infinite condescension of God, in looking <\/em>with pity upon the Gentiles. <\/em>We are a part of those Gentiles. Let it then be our concern, that as his name is named upon us, <\/em>we render it becoming honours, and remember what an obligation it lays upon us to depart from iniquity: <\/em>and may the fallen tabernacle of David <\/em>also be raised up, and all its ruins repaired; that so, when God’s antient people are called to embrace the gospel, the residue of men may seek after the Lord <\/em>under our high dispensation, and the fulness of the Gentiles may be brought in. <\/em>The God of infinite love will accomplish this also: and, in the mean time, we ought gratefully to acknowledge what he has already done. <\/p>\n While we are peculiarly thankful that we are freed from the burdens <\/em>of the Mosaic institution, <\/em>and called to a law of liberty, let us take due heed not to abuse it to licentiousness: <\/em>Gal 5:13<\/span>. From the tenor of this apostolic decree we may learn tenderly to regard even the prejudices <\/em>of our Christian brethren, and to be careful that we do nothing violently; but rather, that so far as conscience will allow, we become all things to all men, <\/em>and be willing, in some respects, to deny ourselves, <\/em>that we may not give unnecessary offence <\/em>to others. <\/p>\n Most prudently did the apostles determine the controversy, under the influence of the Divine Spirit; <\/em>and therefore whatever hath seemed good to the Holy Ghost and to them, <\/em>let us treat with all becoming reverence and regard. The messengers from Antioch <\/em>by whom they returned the decree, thought themselves, no doubt, exceedingly happy in the success of this negociation, as also in the society <\/em>of those pious brethren of the circumcision, <\/em>who accompanied them on their return with this letter. May the blessed time come, when the ministers of Christ, <\/em>of all denominations, laying aside their mutual animosities, shall agree to study the things which make for peace, and wherewith one may edify another! <\/em>Rom 14:19<\/span>. Then will liberty and truth have a more easy and universal triumph; while love melts and cements those souls, whom rigorous severity <\/em>has only served to harden, to disunite, and to alienate. <\/p>\n How happy an office had these good men, to go about from one place to another, comforting and confirming the souls of their brethren, <\/em>wherever they came! They had their present reward in the pleasure of it, and are now also reaping, in the heavenly world, the fruits of their labour of love. <\/em>Deliver us, O Father of mercies, from lording it over thine heritage, <\/em>and overbearing the consciences and liberties of our brethren, with whatever secular advantages it might be attended; and give us to taste something at least of the generous pleasure of these faithful messengers, though it should be with all their labours and persecutions! <\/p>\n While we endeavour to comfort, <\/em>may we be also ready to exhort <\/em>and quicken one another. Christians <\/em>should animate each other at every opportunity, in the work and warfare to which they are called; and ministers <\/em>should especially remember, how great a part of their work consists in practical addresses, <\/em>to which, like Judas and Silas in the instance recorded, Act 15:32<\/span> they should choose to digress, <\/em>rather than entirely omit them. <\/p>\n Who can wonder that Paul and Barnabas were desirous to visit the <\/em>churches which they had planted? It is natural for those who have been spiritual fathers, <\/em>to have a peculiar affection for their offspring: <\/em>it is equally natural for the children <\/em>which God hath given them, to honour and love those, who, as the apostle expresses it, have begotten them in Christ Jesus. 1Co 4:15<\/span>. Happy is it indeed when the visits of ministers <\/em>are animated by such a spirit, are improved <\/em>to the blessed purposes of advancing the work which divine grace has already begun, and of addressing cautions <\/em>as well as encouragements, <\/em>with such affection, wisdom, and zeal, that it may finally appear they have not run in vain, nor laboured in vain.<\/em> <\/p>\n It is with sensible regret that we read of any difference, <\/em>much more of a sharp contention, <\/em>arising between Paul and Barnabas, so clear as they were to each other in the bonds of human and Christian friendship. But, so frail is man, that we see it arose to some degree of severity, in consequence of a remainder of imperfection in the temper of the one or the other. They therefore separated; <\/em>but it plainly appears that they did not become enemies. <\/em>They preached the same gospel, though in different companies, each taking his proper circuit: and thus the work of the Lord was performed with greater dispatch, and perhaps with greater success; while Mark <\/em>(who afterwards appears, as well as Barnabas, to have been restored to the intimate friendship of Paul,) was on the one hand endeavouring to shew that Barnabas had not chosen an unworthy associate; and, on the other hand, Silas, <\/em>the fellow-labourer and fellow-sufferer of St. Paul, would take care to behave in such a manner, that this great apostle might have no reason to repent of the preference <\/em>which had been given to him. <\/p>\n To conclude. We see that both Paul and Barnabas go to their native country, <\/em>Act 15:39-41<\/span>. Some peculiar affection to it, when it is not injurious to the general good of mankind, is natural and allowable: and it is certain that we cannot shew our love to it in any nobler and more important instance, than by endeavouring to promote the progress and success of the gospel in it. <\/p>\n REFLECTIONS.<\/strong>1st, The peace of that happy society at Antioch, which was the envy of the devil, begins to be interrupted by some, who sowed the seeds of controversy, the bane of the Christian church. <\/p>\n 1. Certain men came down from Judea, <\/em>not sent by the apostles, but instigated by their own pride and prejudices, and taught the <\/em>Gentile brethren, <\/em>saying, Except ye be circumcised after the manner of Moses, ye cannot be saved; <\/em>as if their faith in Christ and adherence to the gospel was insufficient, unless they also submitted to this distinguishing ordinance. The Jewish Christians, it seems, themselves were zealous for the law, <\/em>(Act 21:20<\/span>; Act 21:40<\/span>.) and were permitted to observe the Jewish ritual as a thing in its nature indifferent, and from which, after the destruction of the temple, and the dissolution of the Jewish polity, they would be entirely emancipated: but not satisfied with being themselves indulged in this practice, they wanted to enslave the consciences of the Gentile converts under the same yoke, and that on peril of their damnation if they rejected it. Note; <\/em>Men are strangely disposed to make their own opinions and practice the standard for others, and to enforce their fancies and inventions as of essential consequence, liberally denouncing their anathemas, and consigning to the pit of destruction all who will not conform to their mode of thinking and worship, and submit their consciences to their yoke: but when we are making God’s word our rule, and, according to our best light, following his will, we need little regard these rash denunciations. <\/p>\n 2. Paul and Barnabas boldly withstood these Judaizing teachers, and disputed against them as the corrupters of genuine Christianity; and when a growing dissention seemed to threaten this flourishing church, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question, <\/em>that the matter being discussed in a full assembly of all the chief ministers of the church, the pretensions of these corrupters might be confounded, and the liberty of the Gentiles confirmed. <\/p>\n 3. The two great apostles of the Gentiles hereupon departed, being respectfully attended part of the way by some chief brethren of the church; and, as they passed through Phenice and Samaria, they caused great joy unto all the brethren, declaring the conversion of the Gentiles; <\/em>for to genuine believers nothing is matter of more pure unfeigned delight, than to hear that others are made partakers of the same grace which they themselves have tasted. <\/p>\n 4. The church <\/em>of Jerusalem, and the apostles <\/em>Cephas, James, and John, and the elders, <\/em>received these distinguished messengers with high respect, and expressed their full approbation of their conduct, when they heard what they had done, and their success among the Gentiles: but certain of the sect of the Pharisees, which believed <\/em>in Jesus as the Messiah, and made profession of faith in him, still retained many of their former tenets, and were bigoted to the ceremonial law; they rose up <\/em>therefore, insisting, that it was needful for them not only to believe in Jesus, but also to be circumcised, and keep the law, in order to obtain acceptance with God; thus most highly derogating from the free grace of God, and the great doctrine of justification by faith alone. <\/p>\n 2nd, The first general council that had yet sat to decide on the unhappy disputes which were beginning to arise in the church, is now with great seriousness assembled, to hear, consider, and determine. After much disputation on the subject, we have, 2. Paul and Barnabas, instead of ten thousand arguments, related simply the miracles and wonders which God had wrought among the Gentiles by them, whilst all the multitude kept <\/em>a profound silence, <\/em>listening attentively to so wonderful and pleasing a narrative; wherein it evidently appeared, both by the miracles <\/em>which God enabled them to work, and by the success <\/em>which he gave them in the conversion of the Gentiles, that he approved their labours, and bore testimony to the acceptance of these Gentile converts. What need then could there be, that they should be burdened with the works of the law, who had received the Holy Ghost by the hearing of faith? <\/em>See Gal 3:2<\/span>. <\/p>\n 3. On their closing their discourse, the apostle James, the last speaker in this council, sums up the debate, and delivers his opinion. [2.] He observes, that God herein exactly fulfilled his own word in the mouth of his prophets, which had so long ago foretold this great event, as it is written, <\/em>(Amo 9:11<\/span>.) After this I will return, and will build again the tabernacle of David, which is fallen down, <\/em>in and by the divine Messiah, who, when the house of David was reduced to the lowest state of want and contempt, should arise to set up that spiritual and everlasting kingdom, of which David’s house and kingdom were the figures: and I will build again the ruins thereof, and I will set it up, <\/em>great and glorious, that the residue of men, <\/em>on the bringing in of the fulness of the Gentiles in the latter days, might seek after the Lord, <\/em>submitting to the Messiah’s sceptre, and becoming obedient to the gospel-word; and all the Gentiles, <\/em>whether proselytes or idolaters, who have been or will be converted to the faith of Christ, upon whom my name is called, saith the Lord who doeth all these things, <\/em>whose word is faithful, whose power alone could effect this wondrous conversion in the heathen world, and who, in so doing, testified his acceptance of the Gentile converts. <\/p>\n [3.] He resolves the matter: this the Lord foretold by his infinite prescience; for, known unto God are all his works from the beginning of the world; <\/em>the past, present, and what is to come, even the most perfect contingencies, have ever lain open before him; and they might be fully assured, all his counsels were holy, just, and good, and therefore to be acquiesced in by them without a moment’s hesitation. <\/p>\n [4.] He delivers his opinion concerning what he judges proper to be done on the present occasion. My sentence is, that we trouble not them, which from among the Gentiles are turned to God, <\/em>by the imposition of the unnecessary yoke of legal observances on their consciences; but that, <\/em>to avoid all offence to the believing brethren among the Jews, and to remove whatever would prevent their communion with the Gentile converts, we write unto them, that they abstain from <\/em>the pollutions of idols; <\/em>from eating or drinking any thing offered to idols; and from fornication, <\/em>condemned in other parts of scripture, in the clearest terms, as perfectly immoral; and from things strangled, and from blood; <\/em>for as fornication, though so common and allowed among the Gentiles, must be abstained from as a moral evil; other things, though indifferent in themselves, were then needful to be observed, in order to promote mutual love and communion between the Jewish and Gentile brethren. For as the writings of Moses, in which these things are forbidden, had been of old read every sabbath-day, and the Jewish converts still retained a high veneration for the law, they owed them this indulgence to their long-received usage in these indifferent matters. Note; <\/em>Great allowances are to be made for the prejudices of education; and therefore in indifferent matters we should show to each other a spirit of mutual charity and forbearance, desiring to please every man his neighbour for his good to edification. <\/p>\n 3rdly, The matter being now brought to a conclusion, and the assembly concurring in their approbation of the opinion which St. James had delivered, we have, [2.] They recite the cause on which their council was held, marking with just disapprobation the disturbers of the church’s peace. We have heard, that certain which went out from us, have troubled you with words, subverting your souls, saying, Ye must be circumcised and keep the law; to whom we gave no such commandment: <\/em>they pretended that they acted under the apostolic commission and authority; but this is here utterly disclaimed. Note; <\/em>(1.) Nothing more fatally subverts <\/em>the soul, than the insisting upon any thing as necessary to our acceptance and justification before God, besides faith alone. (2.) Many pretend a mission from God and his church, whose pretensions, when examined, are found utterly false and delusive. <\/p>\n [3.] They make honourable mention of the bearers of their epistle, whom they with one accord agreed to send. It seemed good unto us, being assembled with one accord, to send chosen men unto you, with our beloved Barnabas and Paul, <\/em>for whom they expressed their highest regard, and of whose conduct they testified the most entire approbation; men that have hazarded their lives for the name of our Lord Jesus Christ; <\/em>a noble evidence of their approved fidelity. We have sent therefore Judas and Silas, who, <\/em>lest any cavil should be raised about the meaning or intention of the contents of our letters, shall also tell you the same things by mouth.<\/em> <\/p>\n [4.] They plainly determine concerning the disputed point. It seemed good to the Holy Ghost, <\/em>according to his word in the prophets, and the intimations of his will in the conversions already wrought among the Gentiles by his power; and to us, <\/em>assembled in his name, and under his influence, to lay upon you no greater burden than these necessary things: that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication. <\/em>The avoiding of fornication is necessary <\/em>for us at all times; the other things were not of moral and perpetual obligation, but were necessary in order to prevent offence, and remove all cause of disunion between them and their Jewish brethren. <\/p>\nFuente: 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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
1. St. Peter’s speech on the occasion. He had heard what had been said on both sides of the argument, and therefore, as one of the most respectable personages in that assembly, rises to deliver his opinion.
He reminds them how God had sent him, several years before, to preach the gospel to Cornelius and the Gentiles who were with him, and had thereby led them by faith to Jesus Christ for life and salvation. The same gifts had been bestowed on them as on the Jewish converts, and God had himself herein testified his acceptance and approbation of them; making no difference between them, purifying their hearts by faith; <\/em>as justified and sanctified by the blood and grace of Jesus, without the least need of circumcision and the ceremonial observances. Since therefore God had so evidently decided the matter, it was the highest presumption, and no better than tempting God, arraigning his wisdom and authority, to pretend a right to counteract what he had done, and repeal what he had determined: and it was a great injury to the Gentile brethren, to put that yoke of ceremonial institutions upon their neck, which had been so burdensome to themselves and their fathers, and which was now absolutely useless, since the salvation by Jesus Christ was alike free to Jew and Gentile, and both were to be saved by grace through faith, without the least respect to circumcision, or any legal institutions: We <\/em>therefore, says St. Peter, expect to be saved even as they, <\/em>and they as freely as we. Note; <\/em>(1.) They who have the real faith of the gospel, will certainly evidence its purifying efficacy upon their hearts. (2.) All, who hold the head Christ, and walk in holiness as Christ also walked, however in some sentiments they may differ from us, are cordially to be embraced by us as brethren. <\/p>\n
[1.] After a respectful address to them, as men of reason and consideration, and brethren in the Lord, he reminds them of what Peter had said, by whose preaching first God did visit the Gentiles <\/em>with the knowledge of his gospel and the gifts of his grace, to take out of them a people for his name, <\/em>to be to the praise of his glory, even all who would perseveringly believe in the Son of his love. <\/p>\n
1. The choice of two persons from the brethren at Jerusalem, eminent for their gifts and graces, Barsabas and Silas, to accompany Paul and Barnabas to Antioch, with letters containing the decree of the council, both as a testimony of respect towards their Gentile fellow-Christians, and that they might be helpers to establish the work begun among them.
2. The letters themselves contained,
[1.] A most respectful address. The apostles, and elders, and brethren, send greeting unto the brethren which are of the Gentiles in Antioch, and Syria, and Cilicia: <\/em>they assume no authoritative stile, nor sounding titles; but stretch out the hand of fellowship, giving them the result of their consultations. <\/p>\n