4<\/strong>. they delivered them<\/em> ] i.e. they gave to the Gentile-Christians the decrees to observe, for there was nothing in them which a Jew would be likely to disregard. All that would be needed for the Jews in such cities would be to explain the terms on which Gentiles were to be admitted to the Christian communion.<\/p>\n And as they went through the cities – <\/B>The cities of Syria, Cilicia, etc.<\/P> They delivered them – <\/B>Paul and Silas delivered to the Christians in those cities.<\/P> The decrees – <\/B> <\/SPAN><\/span> ta dogmata. The decrees in regard to the four things specified in Act 15:20<\/span>, Act 15:29<\/span>. The word translated decrees occurs in Luk 2:1<\/span>, A decree from Caesar Augustus; in Act 17:7<\/span> The decrees of Caesar; in Eph 2:15<\/span>; and in Col 2:14<\/span>. It properly means a law or edict of a king or legislature. In this instance it Was the decision of the council in a case submitted to it, and implied an obligation on the Christians to submit to that decision, since they had submitted the matter to them. The same principles, also, would be applicable everywhere, and the decision, therefore, at Jerusalem became conclusive. It is probable that a correct and attested copy of the letter Act 15:23-29<\/span> would be sent to the various churches of the Gentiles.<\/P> To keep – <\/B>To obey, or to observe.<\/P> That were ordained – <\/B>Greek: that were adjudged or determined.<\/P><\/p>\n Verse 4<\/span>. They delivered them the decrees for to keep<\/B><\/I>] , . Bishop Pearce contends that , the decrees<\/I>, is a gloss which was not in the text originally; and that the , the judgments<\/I> or determinations<\/I> of the apostles, was all that was originally written here. He supports his opinion by a reference to the word , I judge<\/I>, used by James, Ac 15:19<\/span>, whence the whole decision, as it referred –<\/P> 1. to the inexpediency of circumcising the Gentiles; and,<\/P> 2. to the necessity of observing the four precepts laid down, was called , the things that were<\/I> judged<\/I>, or decided<\/I> on; the judgments<\/I> of the apostolic council.<\/P> Instead of , the Syrian has a word that answers to , the decrees that were written<\/I>. The word , from , to think proper, determine, decree<\/I>, signifies an ordinance or decree, properly and deliberately made, relative to any important point, and which, in reference to that point, has the force of law. Our term dogma<\/I>, which we often abuse, is the Greek word in English letters.<\/P><\/p>\n The decrees; the determination of the council, mentioned Act 15:20<\/span>,29<\/span>. <\/P> Ordained of the apostles and elders; by common consent, and not of one only, whosoever he were. <\/P> <\/p>\n 4, 5. And as they went through thecities, they delivered . . . the decrees . . . And so were thechurches established in the faith, and increased in number daily<\/B>notthe churches, but the number of their members, by this visit and thewritten evidence laid before them of the triumph of Christian libertyat Jerusalem, and the wise measures there taken to preserve the unityof the Jewish and Gentile converts. <\/P> Ac16:6-12<\/span>. THEY BREAKNEW GROUNDIN PHRYGIA ANDGALATIATHEIRCOURSE IN THATDIRECTION BEINGMYSTERIOUSLY HEDGEDUP, THEYTRAVEL WESTWARDTO TROAS, WHERETHEY AREDIVINELY DIRECTEDTO MACEDONIATHEHISTORIAN HIMSELFHERE JOININGTHE MISSIONARYPARTY, THEYEMBARK FOR NEAPOLIS,AND REACH PHILIPPI.<\/P><\/p>\n And as they went through the cities<\/strong>,…. Of Derbe, Lystra, and Iconium, and others in Lycaonia, and in Phrygia and Galatia; the Arabic version reads, “they both”; that is, Paul and Barnabas:<\/p>\n they delivered them the decrees for to keep<\/strong>; they gave the churches, in these cities, the sentiments, and determinations to be observed and followed by them:<\/p>\n that were ordained of the apostles which were at Jerusalem<\/strong>; concerning the abstinence of the Gentiles from things offered to idols, and from blood, and from things strangled, and from fornication, Ac 15:20<\/span>.<\/p>\n They delivered them <\/B> ( <\/SPAN><\/span>). Imperfect active, kept on delivering to them in city after city. This is a proof of Paul’s loyalty to the Jerusalem compact (Knowling). The circumcision of Timothy would indicate also that the points involved were under discussion and that Paul felt no inconsistency in what he did.<\/P> The decrees <\/B> ( <\/SPAN><\/span>). Old word from <\/SPAN><\/span>, to give an opinion. It is used of public decrees of rulers (Luke 2:1<\/span>; Acts 17:7<\/span>), of the requirements of the Mosaic law (Col 2:14<\/span>), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (Acts 15:22<\/span>; Acts 15:27<\/span>; Acts 15:32<\/span>).<\/P> Which had been ordained <\/B> ( <\/SPAN><\/span>). Perfect passive articular participle of <\/SPAN><\/span>, to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem.<\/P> For to keep <\/B> (<\/SPAN><\/span>). This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And as they went through the cities,”<\/strong> (hos de dieporeuonto tas poleis) “Then as they went about thru the cities (witnessing of their own accord),” perhaps in lconium and Antioch in Pisidia.<\/p>\n 2) “They delivered them,”<\/strong> (paredidosan autois) “They (Paul and Barnabas) delivered, dispensed, or gave out to them,” the churches and brethren of the cities.<\/p>\n 3) “The decrees for to keep,”<\/strong> (phulassein ta dogmata) “The decrees (dogmas, or declarations) to keep,” or by which they should abide, those adopted by the Jerusalem church and council and sent in written resolution form to Antioch, Syria, Cilicia and regions beyond.<\/p>\n 4) “That were ordained of the apostles and elders,”<\/strong> (ta kekrimena hupo ton apostolon kai presbuteron) “The ones which were having been decided on or sanctioned by the apostles and elders,” and even the whole church at Jerusalem, at the conclusion of the Jerusalem council. These dogma, declarations, or moral, ethical, and doctrinal tenets of behavior were set forth Act 15:19-29<\/span>.<\/p>\n 5) “Which were at Jerusalem.”<\/strong> (ton en lerosolumois) “Even those who were back in Jerusalem,” at or in the home-base church. Let it be observed that these God called, Holy Spirit anointed, church-sent missionaries (Paul and Silas) did not go about preaching or giving out dogma, declarations of Christian conduct, on their own, unsanctioned or unauthorized by the apostles, elders (mature ordained brethren) and the Jerusalem church. The very trouble and occasion for the Jerusalem council, between the Antioch of Syria and Jerusalem churches, was because some Pharisee brethren had gone out independently, on their own, preaching unbiblical dogma, Act 15:2<\/span>; Act 15:5<\/span>; Act 15:24<\/span>.<\/p>\n − <\/p>\n 4. They delivered them the decrees to keep. In these words Luke doth signify unto us how desirous Paul was of peace. The best and strongest bond to keep and foster peace among the churches, was to keep that which was set down by the apostles. When Paul taketh great pains about that, he taketh great heed lest through his fault there arise any trouble. And let us remember that that continued but for a time. Because, so soon as he seeth the danger of offense cease, he doth quite unburthen the churches, and setting apart the decree, he maketh that free which the apostles had their forbidden. And yet doth he not cancel or violate by that abrogation that which the apostles had decreed, or contemn the authors themselves; because they were not determined to establish a perpetual law, but only to mitigate for a short time that which might hurt weak consciences; as I did more at large declare in the former chapter. Whereby the folly of the Papists is sufficiently refuted, who do grievously lay to our charge that we be far unlike Paul, because we will have the consciences of the godly governed by the Word of God alone, setting light by the decrees of the Church, as they call them, and not to be subject to the will of men. But, as I have already said, Paul meant nothing less than to ensnare men’s consciences in the snare of necessity, for he is not contrary to himself, when he crieth in other places, that − <\/p>\n “<\/p>\n all things are clean to the clean,” ( Tit 1:15<\/span>.) <\/p>\n And again, − <\/p>\n “<\/p>\n He which is clean eateth all things,” ( Rom 14:2<\/span>.) <\/p>\n And again, − <\/p>\n “<\/p>\n The kingdom of God is not meat and drink,” ( Rom 14:17<\/span>.) <\/p>\n And again, − <\/p>\n “<\/p>\n Meat doeth not commend us to God,” ( 1Co 8:8<\/span>.) <\/p>\n Again, − <\/p>\n “<\/p>\n Eat all things which are sold in the shambles, asking no question for conscience sake,” ( 1Co 10:25<\/span>.) − <\/p>\n But in one word he reconcileth those things which might otherwise seem to disagree, when he commanded to abstain from things sacrificed to idols, for another’s man conscience sake. Nevertheless, he taketh great heed that he bind not godly souls with the laws of men. − <\/p>\n Therefore we attempt nothing at this day which is contrary to or disagreeing with Paul. But the Papists mock us too grossly when they compare their laws with the decrees of the apostles. The apostles invented no new worship of God, they had erected no new spiritual government; but for the desire they had to maintain peace, they exhorted the Gentiles that they would yield a little to the Jews. Before the Pope can excuse his laws under this color, he must first change them wholly. And as for us, seeing that the Papists do place the spiritual worship of God in man’s inventions, and translate the right which belongeth to God alone unto men, that they may reign as lords over souls; we are enforced manfully to withstand them, unless through treacherous silence we will betray the grace gotten by the blood of Christ. Now, what likelihood can there be between three decrees set down for the help and comfort of the weak, and an infinite heap of laws, which doth not only oppress miserable souls with the weight thereof, but also swallow up faith? We know the complaint of Augustine writing to Januarius, that the Church was wickedly laden even then with too great a burden of traditions. Could he, I pray you, suffer the bondage of these times, which is almost a hundred times harder and heavier? − <\/p>\n 5.<\/p>\n THROUGH THE CITIES OF ICONIUM AND ANTIOCH. <\/strong>Act. 16:4-5<\/span><\/strong>.<\/p>\n Act. 16:4<\/span><\/p>\n And as they went on their way through the cities, they delivered them the decrees to keep which had been ordained of the apostles and elders that were at Jerusalem.<\/p>\n Act. 16:5<\/span><\/p>\n So the churches were strengthened in the faith, and increased in number daily.<\/p>\n Act. 16:4-5<\/span><\/strong> <\/strong>The writer does not mention which cities were included in these visits, but doubtless Antioch and Iconium were among them. At any rate when the letter was read and expounded upon (you can read it by turning to Act. 15:20-23<\/span>) the brethren were encouraged in their Christian walk and as a consequence increased in number daily.<\/p>\n (4) They delivered them the decrees.<\/strong>The number of copies which the process implies is in itself a sufficient guarantee that that which St. Luke gives is a faithful transcript. The decrees were clearly still regarded by the Gentile converts as being the charter on which they might take their stand in any dispute with the Judaisers, and doubtless helped to determine many who had previously hesitated, to seek admission into the Church.<\/p>\n 4<\/strong>. <\/strong> Decrees<\/strong> Conclusions of the Council at Jerusalem; accepted as rules of compromise by all parties. Yet, by some strange reaction, it really took place that the Churches of Galatia, which Paul was now about to found, became Judaistic and almost apostate. (See his Epistle to the Galatians.)<\/p>\n ‘And as they went on their way through the cities, they delivered to them the decrees to keep which had been ordained of the apostles and elders who were at Jerusalem.’<\/p>\n And as they went through the cities they passed on the details of the decisions made in Jerusalem, with Silas there to confirm them. This is in fact the only time that these are referred to as such. The issue of food offered to idols, which would always be offensive to Jews under any circumstances, Paul deals with elsewhere in more detail (e.g. 1 Corinthians 8<\/span>) when he softens its application, and clearly idolatry and fornication were always forbidden. The question of strangulation of meat was a fellowship matter and simply never seems to have arisen as a problem. This would suggest that it was observed where it was felt necessary out of Christian consideration, as was right.<\/p>\n It should be noted that this was the advice of the enquiry sent to churches in areas very much involved with Jewish connections. It is actually nowhere said to be binding on all Christians. Thus among these churches its requirements were very necessary. It would be different among fellowships where Jewish Christians were rare, although we would always expect Christians to take into account people’s idiosyncrasies. It may well be because Paul did not want the advice to become a ‘decree’ that he never mentions it in his letters, even when the issues arise.<\/p>\n Through Asia Minor to Troas:<\/p>\n v. 4<\/strong>. And as they went, through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.<\/strong><\/p>\n v. 5<\/strong>. And so ‘were the churches established in the faith, and increased in number daily.<\/strong><\/p>\n v. 6<\/strong>. Now, when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the Word in Asia,<\/strong><\/p>\n v. 7<\/strong>. after they were come to Mysia, they assayed to go into Bithynia; but the spirit suffered them not.<\/strong><\/p>\n v. 8<\/strong>. and they, passing by Mysia, came down to Troas.<\/p>\n <\/strong> The zeal of Paul knew neither weariness nor rest; he was ever active for his Lord. As he traveled through the cities where congregations had been founded through his own efforts or those of disciples that had become missionaries, he and his companions delivered to them all the resolutions which had been fixed by the apostles and elders in Jerusalem. All the congregations were admonished to observe these decrees, although they were directed only to the congregations in Syria and Cilicia. Uniformity of practice, especially in such important matters, is to be recommended very highly for churches of the same confession. In this way the congregations everywhere were established in the faith; the encouraging admonitions of the apostle and his companions strengthened their faith. And a second result of the visitation was that the churches increased in numbers day by day. Thus Paul made the rounds of the congregations in this entire district, which was racially Phrygian, but administratively Galatic: Iconium, Antioch, and all the stations that were connected with these cities, He may even have extended his labors into North Galatia, though recent investigations seem to oppose this assumption. Many congregations sprang into existence under his labors in Galatia, 1Co 16:1<\/span>, and he was always united with these disciples by the ties of a fervent love. Having carried out his missionary labors to the extent which he had intended in this province, Paul planned next to visit the province of Asia, a maritime province in southwestern Asia Minor, on the Aegean Sea. But he was hindered, prevented, from speaking the Word in this province by the Holy Spirit. This was done either by an inner revelation or by a prophetic intimation which permitted of no misunderstanding. So they journeyed to Mysia, into the borders of this province, west of Phrygia, and there made the attempt to turn northward into Bithynia, a province on the Black Sea. But again the Spirit of Jesus intervened and hindered them. Note: The Holy Spirit is the Spirit of Jesus Christ, Rom 8:9<\/span>, as well as the Spirit of the Father, Mat 10:20<\/span>. Nothing now remained for them to do but to travel due west to Troas, a seaport on the Aegean, opposite Greece. It is the Lord that directs and governs the course of the Gospel on earth. All the matters and circumstances are arranged by Him in such a way as to serve the Gospel according to His will.<\/p>\n Act 16:4<\/span><\/em><\/strong>. <\/strong>The decrees,<\/em><\/strong><\/strong> Namely, those which were determined as a rule for their direction, by the apostles and elders in full council at Jerusalem. See the preceding chapter, Act 16:22<\/span>, &c. The word , rendered decrees, <\/em>says L’Enfant, always signifies something temporary and ceremonial, and not laws of perpetual and universal obligation. Compare Eph 2:15<\/span>. <\/span>Col 2:14<\/span>. <\/p>\n Act 16:4-5<\/span> . ] orally<\/em> , perhaps also partly in writing<\/em> , by delivering to them a copy of the decree, Act 15:23<\/span> ff.<\/p>\n ] namely, to the Gentile-Christians<\/em> in the towns, which the connection requires by .<\/p>\n ] Luk 2:1<\/span> , the ordinances<\/em> .<\/p>\n . . . .] the mention of the leaders<\/em> was sufficient; the co-operation of the church<\/em> is, according to Act 15:22<\/span> f., obvious of itself.<\/p>\n .] belongs only to . .<\/p>\n Act 16:5<\/span> . They developed themselves internally<\/em> in stedfastness of faith, and externally<\/em> in the daily increasing number of their members. On the former, comp. Col 2:5<\/span> ; . belongs to . . , comp. Act 2:46<\/span> .<\/p>\n 4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 4. They delivered them the decrees<\/strong> ] Which were agreeable to the Scriptures. And if Gregory thought that the decrees of the four first general councils were to be received with like reverence and respect as the four holy Gospels, how much more these! But what a tyrant is the pope to obtrude his decretals, and the decrees of his councils (though directly opposite to the revealed will of God), upon the consciences of the misled multitude, to be observed, with a Non obstante!<\/em> The Council of Constance (for instance) comes in with a Non obstante<\/em> against Christ’s institution, withholding the cup from the sacrament; so for prayers in an unknown tongue, singing of psalms, ministers’ marriage. a<\/em> When the pope sets forth any bulls, commonly he concludes thus, Non obstantibus et ordinationibus Apostolicis, caeterisque contrariis quibuscunque.<\/p>\n<\/p>\n a<\/em> Caranza Sum. Concil. sess. 13. <\/p>\n 4. <\/strong> <\/strong> .<\/strong> ] Iconium, and perhaps Antioch in Pisidia. He might at Iconium see the elders of the church of Antioch, as he did afterwards those of Ephesus at Miletus. If he went to Antioch, he might regain his route into Phrygia and Galatia by crossing the hills east of that city.<\/p>\n Act 16:4<\/span> . A proof of St. Paul’s loyalty to the Jerusalem compact. The decree had not been delivered in Syria and Cilicia (where the letter had been already received), but in Galatia St. Paul delivers it. Wendt regards Act 16:4-5<\/span> as interpolated by the author, who desires to give a universal importance to the decree which had previously been read to a few specified Churches (so too Spitta, Jngst, Hilgenfeld, Clemen, who refers the verses to his Redactor Antijudaicus). But St. Paul might well feel himself bound to deliver the decree to the Churches evangelised by him before the conference in Jerusalem. Weiss, therefore, is probably right in pointing out that as no mention is again made of any similar proceeding, the action was confined to the Pauline Churches which had been previously founded, Churches which were, as it were, daughter Churches of Antioch. : in the N.T. only in Luke and Paul (cannot be supported in Heb 11:23<\/span> ), and only here of the decrees of the Christian Church relative to right living, cf.<\/em> Ignat., Magnes.<\/em> , xiii., 1; Didach<\/em> , xi., 3. In 3MMal 1:3<\/span> it is used of the rules and requirements of the Mosaic Law, cf.<\/em> its use by Philo, see further Plummer on Luk 2:1<\/span> , and Grimm, sub v<\/em> . Dr. Hort refers the word back to Act 15:22<\/span> , , and so . to Act 15:19<\/span> ( cf.<\/em> Act 21:25<\/span> ), used by St. James. In these expressions he sees “more than advice,” but “less than a command,” and so here he regards “resolutions” as more nearly expressing the force of this passage, Ecclesia<\/em> , pp. 81, 82; see however above on Act 15:19<\/span> .<\/p>\n went through = were going through. Greek. diaporeuomai. Occurs elsewhere Luk 6:1; Luk 13:22; Luk 18:36, Rom 15:24. <\/p>\n decrees, or edicts. Greek. dogma. Occurs also Act 17:7. Luk 2:1. Eph 2:15. Col 2:14. <\/p>\n keep = observe, or guard. Greek. phulasso. <\/p>\n ordained = decided. Greek. krino. App-122. <\/p>\n of = by, as in Act 16:2. <\/p>\n apostles, &c. App-189. <\/p>\n 4. .] Iconium, and perhaps Antioch in Pisidia. He might at Iconium see the elders of the church of Antioch, as he did afterwards those of Ephesus at Miletus. If he went to Antioch, he might regain his route into Phrygia and Galatia by crossing the hills east of that city.<\/p>\n Act 16:4. , to them) to the brethren.<\/p>\n they delivered: Act 15:6, Act 15:28, Act 15:29 <\/p>\n Reciprocal: Act 11:30 – to the Act 15:30 – delivered Act 15:41 – confirming Act 20:17 – the elders 1Co 9:21 – them Gal 5:2 – that<\/p>\n 4<\/p>\n Act 16:4. The decrees refers to the requirements stated in chapter 15:29. Note that they were ordained by the apostles and the elders of the Jerusalem church, hence not a decision of a “council of churches” as Rome teaches.<\/p>\n Act 16:4. The cities. This would probably include Iconium and Pisidian Antioch.<\/p>\n The sense is this, That as Paul and Silas passed through the cities in Syria and Cilicia, they delivered to the several churches, as they passed along, the decrees to observe, which were ordained by the apostles and elders met in council at Jerusalem, whereby those churches were established in the faith, and many more every day converted unto Christ. <\/p>\n Here note, 1. The messengers which delivered these decrees, Paul and Silas, with a special regard unto the church’s unity and peace. Behold here an excellent pattern for Christians in general, and the ministers of the gospel in particular; as to maintain truth, so to procure, promote, and preserve the church’s peace. Truth and peace, which God hath joined together, Zec 8:19 let none dare to put asunder.<\/p>\n Note, 2. What it was that St. Paul here made the delivery of: the decrees made by the apostles and elders at Jerusalem; not the decrees made by the whole church, but by the ministers of the church only: none so fit to determine church-differences as church-officers.<\/p>\n Note, 3. To whom these decrees were delivered; namely, to the churches, as they passed along through the several cities; so many cities, so many churches: the whole company of Christians within a city and the adjacent territory, where wont to be framed into a Christian society or church, and several congregations made but one church. To set up churches in churches, and to gather churches out of churches, has no precedent, no warrant, no countenance from any phrase of scripture, or practice of the apostles’ times.<\/p>\n Note, 4. The end for which these decrees were delivered; namely, to bring all the churches to unity and uniformity; to unity in judgment, and uniformity in practice, that they might be all of one heart, and one way.<\/p>\n Learn hence, That unity and uniformity among the churches of Christ is a thing to be earnestly desired and endeavoured; their unity is their strength and beauty both.<\/p>\n Note, lastly, The success and fruit of the delivery of these decrees to the churches, ver. 5. So were the churches established in the faith, and increasing in number daily.<\/p>\n Where observe, A double blessing accruing to the churches: the one of confirmation, So were the churches established: the other of augmentation. They increased in number daily.<\/p>\n Learn, 1. That as divisions do shake and unsettle, so unity and uniformity do establish, and confirm, the church of Christ: So were the churches established.<\/p>\n 2. That it is a blessed thing to hear of the churches multiplying, by the number of converts increasing, is happy; but to multiply churches by breaking churches in pieces, is a sad multiplication.<\/p>\n The Lord keep his churches from such increases! and the Lord pardon those who for private interest have so increased churches by gathering churches out of churches, pretendedly for greater purity-sake, but really for advantage-sake!<\/p>\n Doctrines crying up purity to the ruin of unity, reject; for the gospel calls for unity as well as for purity.<\/p>\n Act 16:4-5. And In order that peace might be secured among the brethren in these parts, and no unnecessary burden might be imposed upon the Gentile converts, through the arts of any Judaizing teachers; as Paul and his companions went through the cities, they delivered them the decrees for to keep Committed to the custody of each church an exact and attested copy of the decrees, made by the council at Jerusalem. See Act 15:29 : for, although these decrees were written in the form of a letter to the brethren of the Gentiles in Antioch, Syria, and Cilicia, they belonged equally to all the Gentile converts everywhere. And so were the churches established, &c. The several churches where they came, being watered by such faithful labourers, and encouraged with so favourable a decision of the grand point then in question, were much confirmed in their adherence to the Christian faith; and increased more and more in number daily For the burdensome yoke of the law of Moses being now broken, a great obstacle to the conversion of the Gentiles was removed.<\/p>\n 4, 5. After so long delay upon the circumcision of Timothy, we are prepared to start forward again with the apostles, cheered as they were by this valuable addition to their company. (4) “And as they passed through the cities they delivered to them to observe the decrees which had been adjudged by the apostles and elders in Jerusalem. (5) And the Churches were confirmed in the faith, and were daily increasing in number.” These decrees were everywhere needed, in order to unite in harmonious fellowship the Jewish and Gentile converts. Presented by Paul, who had been sent to Jerusalem for them, and by Silas, who had been sent out with high commendation by the apostles, to bear them to the Gentiles, that came with their full force to the ears of the brethren, and produced the happiest effects. The peace and harmony which they helped to confirm the brethren in the faith, and the daily increase in number was the result of this happy condition of the Churches. <\/p>\n 4. In their evangelistic peregrinations, to the unutterable delight and edification of the Gentile converts, they everywhere read to the churches the apostolical decrees, liberating them from all the burdens of ecclesiasticism and conferring on them all the privileges of free grace anticipatory of heavenly glory.<\/p>\n Verse 4 <\/p>\n Decrees; relating to the duties of Gentile converts, as expressed in the letter contained in the Acts 15:19-29.<\/p>\n 16:4 {3} And as they went through the cities, they delivered them the {c} decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.<\/p>\n (3) Charity is to be observed in things indifferent so that regard is had both of the weak, and of the peace of the Church.<\/p>\n (c) These decrees which he spoke of in the former chapter.<\/p>\n Part of Paul’s ministry included acquainting the churches in Galatia with the directives formulated at the Jerusalem Council.<\/p>\n And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem. 4. they delivered them ] i.e. they gave to the Gentile-Christians the decrees to observe, for there was nothing in them which a Jew would be likely to … Continue reading “Exegetical and Hermeneutical Commentary of Acts 16:4”<\/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-27446","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27446","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=27446"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/27446\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=27446"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=27446"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=27446"}],"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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete 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
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/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: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"