30So when they were sent away, they went down to Antioch; and having gathered the congregation together, they delivered the letter. 31When they had read it, they rejoiced because of its encouragement. 32Judas and Silas, also being prophets themselves, encouraged and strengthened the brethren with a lengthy message. 33After they had spent time there, they were sent away from the brethren in peace to those who had sent them out. 34[But it seemed good to Silas to remain there.] 35But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also, the word of the Lord.

Second Missionary Journey

      36After some days Paul said to Barnabas, “Let us return and visit the brethren in every city in which we proclaimed the word of the Lord, and see how they are.” 37Barnabas wanted to take John, called Mark, along with them also. 38But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work. 39And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. 40But Paul chose Silas and left, being committed by the brethren to the grace of the Lord. 41And he was traveling through Syria and Cilicia, strengthening the churches.

Parallel Verses

New American Standard Bible (©1995)
and they sent this letter by them, "The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings.

GOD'S WORD® Translation (©1995)
They wrote this letter for them to deliver: From the apostles and the spiritual leaders, your brothers. To their non-Jewish brothers and sisters in Antioch, Syria, and Cilicia. Dear brothers and sisters,

King James Bible
And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

Douay-Rheims Bible
Writing by their hands: The apostles and ancients, brethren, to the brethren of the Gentiles that are at Antioch, and in Syria and Cilicia, greeting.

Darby Bible Translation
having by their hand written thus: The apostles, and the elders, and the brethren, to the brethren who are from among the nations at Antioch, and in Syria and Cilicia, greeting:

English Revised Version
and they wrote thus by them, The apostles and the elder brethren unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia, greeting:

Webster's Bible Translation
And they wrote letters by them after this manner; The apostles, and elders, and brethren, send greeting to the brethren who are of the Gentiles in Antioch, and Syria, and Cilicia.

Weymouth New Testament
and they took with them the following letter: "The Apostles and the elder brethren send greeting to the Gentile brethren throughout Antioch, Syria and Cilicia.

World English Bible
They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings.

Young's Literal Translation
having written through their hand thus: 'The apostles, and the elders, and the brethren, to those in Antioch, and Syria, and Cilicia, brethren, who are of the nations, greeting;

Cross References

Matthew 4:24 The news about Him spread throughout all Syria; and they brought to Him all who were ill, those suffering with various diseases and pains, demoniacs, epileptics, paralytics; and He healed them.

Acts 6:9 But some men from what was called the Synagogue of the Freedmen, including both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen.

Acts 11:20 But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus.

Acts 15:1 Some men came down from Judea and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved."

Acts 15:2 And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue.

Acts 15:41 And he was traveling through Syria and Cilicia, strengthening the churches.

Acts 23:26 "Claudius Lysias, to the most excellent governor Felix, greetings.

Galatians 1:21 Then I went into the regions of Syria and Cilicia.

James 1:1 James, a bond-servant of God and of the Lord Jesus Christ, To the twelve tribes who are dispersed abroad: Greetings.

2 John 1:10 If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not give him a greeting;

Commentary

Matthew Henry's Whole Bible Commentary

Verses 22-35

We have here the result of the consultation that was held at Jerusalem about the imposing of the ceremonial law upon the Gentiles. Much more, it is likely, was said about it than is here recorded; but at length it was brought to a head, and the advice which James gave was universally approved and agreed to nemine contradicente-unanimously; and letters were accordingly sent by messengers of their own to the Gentile converts, acquainting them with their sentiments in this matter, which would be a great confirmation to them against the false teachers. Now observe here,

I. The choice of the delegates that were to be sent with Paul and Barnabas on this errand; not as if they had any suspicion of the fidelity of these great men, and could not trust them with their letters, nor as if they thought that those to whom they sent them would suspect them to have altered any thing in their letter; no, their charity thought no such evil concerning men of such tried integrity; but,

1. They thought fit to send men of their own company to Antioch, with Paul and Barnabas, v. 22. This was agreed to by the apostles and elders, with the whole church, who, it is likely, undertook to bear their charges, 1 Co. 9:7. They sent these messengers, (1.) To show their respect to the church at Antioch, as a sister-church, though a younger sister, and that they looked upon it as upon the same level with them; as also that they were desirous further to know their state. (2.) To encourage Paul and Barnabas, and to make their journey home the more pleasant (for it is likely they travelled on foot) by sending such excellent men to bear them company; amicus pro vehiculo-a friend instead of a carriage. (3.) To put a reputation upon the letters they carried, that it might appear a solemn embassy, and so much the more regard might be paid to the message, which was likely to meet with opposition from some. (4.) To keep up the communion of the saints, and cultivate an acquaintance between churches and ministers that were at a distance from each other, and to show that, though they were many, yet they were one.

2. Those they sent were not inferior persons, who might serve to carry the letters, and attest the receipt of them from the apostles; but they were chosen men, and chief men among the brethren, men of eminent gifts, graces, and usefulness; for these are the things which denominate men chief among the brethren, and qualify them to be the messengers of the churches. They are here named: Judas, who was called Barsabas (probably the brother of that Joseph who was called Barsabas, that was a candidate for the apostleship, ch. 1:23), and Silas. The character which these men had in the church at Jerusalem would have some influence upon those that came from Judea, as those false teachers did, and engage them to pay the more deference to the message that was sent by them.

II. The drawing up of the letters, circular letters, that were to be sent to the churches, to notify the sense of the synod in this matter.

1. Here is a very condescending obliging preamble to this decree, v. 23. There is nothing in it haughty or assuming, but, (1.) That which intimates the humility of the apostles, that they join the elders and brethren in commission with them, the ministers, the ordinary Christians, whom they had advised with in this case, as they used to do in other cases. Though never men were so qualified as they were for a monarchical power and authority in the church, nor had such a commission as they had, yet their decrees run not, "We, the apostles, Christ's vicars upon earth, and pastors of all the pastors of the churches" (as the pope styles himself), "and sole judges in all matters of faith;" but the apostles, and elders, and brethren, agree in their orders. Herein they remembered the instructions their Master gave them (Mt. 23:8): Be not you called Rabbi; for you are all brethren. (2.) That which bespeaks their respect to the churches they wrote to; they send to them greeting, wish them health and happiness and joy, and call them brethren of the Gentiles, thereby owning their admission into the church, and giving them the right hand of fellowship: "You are our brethren, though Gentiles; for we meet in Christ, the first born among many brethren, in God our common Father." Now that the Gentiles are fellow-heirs and of the same body, they are to be countenanced and encouraged, and called brethren.

2. Here is a just and severe rebuke to the judaizing teachers (v. 24): "We have heard that certain who went out from us have troubled you with words, and we are very much concerned to hear it; now this is to let them know that those who preached this doctrine were false teachers, both as they produced a false commission and as they taught a false doctrine." (1.) They did a great deal of wrong to the apostles and ministers at Jerusalem, in pretending that they had instructions from them to impose the ceremonial law upon the Gentiles, when there was no colour for such a pretension. "They went out from us indeed-they were such as belonged to our church, of which, when they had a mind to travel, we gave them perhaps a testimonial; but, as for their urging the law of Moses upon you, we gave them no such commandment, nor had we ever thought of such a thing, nor given them the least occasion to use our names in it." It is no new thing for apostolical authority to be pleaded in defence of those doctrines and practices for which yet the apostles gave neither command nor encouragement. (2.) They did a great deal of wrong to the Gentile converts, in saying, You must be circumcised, and must keep the law. [1.] It perplexed them: "They have troubled you with words, have occasioned disturbance and disquietment to you. You depended upon those who told you, If you believe in the Lord Jesus Christ you shall be saved; and now you are startled by those that tell you you must keep the law of Moses or you cannot be saved, by which you see yourselves drawn into a snare. They trouble you with words-words, and nothing else-mere words-sound, but no substance." How has the church been troubled with words, by the pride of men that loved to hear themselves talk! [2.] It endangered them; they subverted their souls, put them into disorder, and pulled down that which had been built up. They took them off from pursuing pure Christianity, and minding the business of that, by filling their heads with the necessity of circumcision, and the law of Moses, which were nothing to the purpose.

3. Here is an honourable testimony given of the messengers by whom these letters were sent.

(1.) Of Paul and Barnabas, whom these judaizing teachers had opposed and censured as having done their work by the halves, because they had brought the Gentile converts to Christianity only, and not to Judaism. Let them say what they will of these men, [1.] "They are men that are dear to us; they are our beloved Barnabas and Paul-men whom we have a value for, a kindness for, a concern for." Sometimes it is good for those that are of eminence to express their esteem, not only for the despised truth of Christ, but for the despised preachers and defenders of that truth, to encourage them, and weaken the hands of their opposers. [2.] "They are men that have signalized themselves in the service of Christ, and therefore have deserved well of all the churches: they are men that have hazarded their lives for the name of our Lord Jesus Christ (v. 26), and therefore are worthy of double honour, and cannot be suspected of having sought any secular advantage to themselves; for they have ventured their all for Christ, have engaged in the most dangerous services, as good soldiers of Christ, and not only in laborious services." It is not likely that such faithful confessors should be unfaithful preachers. Those that urged circumcision did it to avoid persecution (Gal. 6:12, 13); those that opposed it knew they thereby exposed themselves to persecution; and which of these were most likely to be in the right?

(2.) Of Judas and Silas: "They are chosen men (v. 25), and they are men that have heard our debates, and are perfectly apprized of the matter, and will tell you the same things by mouth," v. 27. What is of use to us it is good to have both in writing and by word of mouth, that we may have the advantage both of reading and of hearing it. The apostles refer them to the bearers for a further account of their judgment and their reasons, and the bearers will refer them to their letters for the certainty of the determination.

4. Here is the direction given what to require from the Gentile converts, where observe,

(1.) The matter of the injunction, which is according to the advice given by James, that, to avoid giving offence to the Jews, [1.] They should never eat any thing that they knew had been offered in sacrifice to an idol, but look upon it as, though clean in itself, yet thereby polluted to them. This prohibition was afterwards in part taken off, for they were allowed to eat whatever was sold in the shambles, or set before them at their friend's table, though it had been offered to idols, except when there was danger of giving offence by it, that is, of giving occasion either to a weak Christian to think the worse of our Christianity, or to a wicked heathen to think the better of his idolatry; and in these cases it is good to forbear, 1 Co. 10:25, etc. This to us is an antiquated case. [2.] That they should not eat blood, nor drink it; but avoid every thing that looked cruel and barbarous in that ceremony which had been of so long standing. [3.] That they should not eat any thing that was strangled, or died of itself, or had not the blood let out. [4.] That they should be very strict in censuring those that were guilty of fornication, or marrying within the degrees prohibited by the Levitical law, which, some think, is principally intended here. See 1 Co. 5:1. Dr. Hammond states this matter thus: The judaizing teachers would have the Gentile converts submit to all that those submitted to whom they called the proselytes of righteousness, to be circumcised and keep the whole law; but the apostles required no more of them than what was required of the proselytes of the gate, which was to observe the seven precepts of the sons of Noah, which, he thinks, are here referred to. But the only ground of this decree being in complaisance to the rigid Jews that had embraced the Christian faith, and, except in that one case of scandal, all meats being pronounced free and indifferent to all Christians as soon as the reason of the decree ceased, which, at furthest, was after the destruction of Jerusalem, the obligation of it ceased likewise. "These things are in a particular manner offensive to the Jews, and therefore do not disoblige them herein for the present; in a little time the Jews will incorporate with the Gentiles, and then the danger is over."

(2.) The manner in which it is worded. [1.] They express themselves with something of authority, that what they wrote might be received with respect, and deference paid to it: It seemed good to the Holy Ghost, and to us, that is, to us under the guidance of the Holy Ghost, and by direction from him: not only the apostles, but others, were endued with spiritual gifts extraordinary, and knew more of the mind of God than any since those gifts ceased can pretend to; their infallibility gave an incontestable authority to their decrees, and they would not order any thing because it seemed good to them, but that they knew it first seemed good to the Holy Ghost. Or it refers to what the Holy Ghost had determined in this matter formerly. When the Holy Ghost descended upon the apostles, he endued them with the gift of tongues, in order to their preaching the gospel to the Gentiles, which was a plain indication of God's purpose to call them in. When the Holy Ghost descended upon Cornelius and his friends, upon Peter's preaching, it was plain that Christ designed the taking down of the Jewish pale, within which they fancied the spirit had been enclosed. [2.] They express themselves with abundance of tenderness and fatherly concern. First, They are afraid of burdening them: We will lay upon you no greater burden. So far were they from delighting to impose upon them that they dreaded nothing so much as imposing too far upon them, so as to discourage them at their setting out. Secondly, They impose upon them no other than necessary things. "The avoiding of fornication is necessary to all Christians at all times; the avoiding of things strangled, and of blood, and of things offered to idols, is necessary at this time, for the keeping up of a good understanding between you and the Jews, and the preventing of offence;" and as long as it continues necessary for that end, and no longer, it is enjoined. Note, Church-rulers should impose only necessary things, things which Christ has made our duty, which have a real tendency to the edification of the church, and, as here, to the uniting of good Christians. If they impose things only to show their own authority, and to try people's obedience, they forget that they have not authority to make new laws, but only to see that the laws of Christ be duly executed, and to enforce the observance of them. Thirdly, They enforce their order with a commendation of those that shall comply with it, rather than with the condemnation of those that shall transgress it. They do not conclude, "From which if you do not keep yourselves, you shall be an anathema, you shall be cast out of the church, and accursed," according to the style of after-councils, and particularly that of Trent; but "From which if you keep yourselves, as we do not question but you will, you will do well; it will be for the glory of God, the furtherance of the gospel, the strengthening of the hands of your brethren, and your own credit and comfort." It is all sweetness and love and good humour, such as became the followers of him who, when he called us to take his yoke upon us, assured us we should find him meek and lowly in heart. The difference of the style of the true apostles from that of the false is very observable. Those that were for imposing the ceremonial laws were positive and imperious: Except you keep it, you cannot be saved (v. 1), you are excommunicated ipso facto-at once, and delivered to Satan. The apostles of Christ, who only recommend necessary things, are mild and gentle: "From which if you keep yourselves, you will do well, and as becomes you. Fare ye well; we are hearty well-wishers to your honour and peace."

III. The delivering of the letters, and how the messengers disposed of themselves.

1. When they were dismissed, had had their audience of leave of the apostles (it is probable that they were dismissed with prayer, and a solemn blessing in the name of the Lord, and with instructions and encouragements in their work), They then came to Antioch; they staid no longer at Jerusalem than till their business was done, and then came back, and perhaps were met at their return by those that brought them on their way at their setting out; for those that have taken pains in public service ought to be countenanced and encouraged.

2. As soon as they came to Antioch, they gathered the multitude together, and delivered the epistle to them (v. 30, 31), that they might all know what it was that was forbidden them, and might observe these orders, which would be no difficulty for them to do, most of them having been, before their conversion to Christ, proselytes of the gate, who had laid themselves under these restrictions already. But this was not all; it was that they might know that no more than this was forbidden them, that it was no longer a sin to eat swine's flesh, no longer a pollution to touch a grave or a dead body.

3. The people were wonderfully pleased with the orders that came from Jerusalem (v. 31): They rejoiced for the consolation; and a great consolation it was to the multitude, (1.) That they were confirmed in their freedom from the yoke of the ceremonial law, and were not burdened with that, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify nor pacify it. (2.) That those who troubled their minds with an attempt to force circumcision upon them were hereby for the present silenced and put to confusion, the fraud of their pretensions to an apostolical warrant being now discovered. (3.) That the Gentiles were hereby encouraged to receive the gospel, and those that had received it to adhere to it. (4.) That the peace of the church was hereby restored, and that removed which threatened a division. All this was consolation which they rejoiced in, and blessed God for.

4. They got the strange ministers that came from Jerusalem to give them each a sermon, and more, v. 32. Judas and Silas, being prophets also themselves, endued with the Holy Ghost, and called to the work, and being likewise entrusted by the apostles to deliver some things relating to this matter by word of mouth, exhorted the brethren with many words, and confirmed them. Even those that had the constant preaching of Paul and Barnabas, yet were glad of the help of Judas and Silas; the diversity of the gifts of ministers is of use to the church. Observe what is the work of ministers with those that are in Christ. (1.) To confirm them, by bringing them to see more reason both for their faith in Christ and their obedience to him; to confirm their choice of Christ and their resolutions for Christ. (2.) To exhort them to perseverance, and to the particular duties required of them: to quicken them to that which is good, and direct them in it. They comforted the brethren (so it may be rendered), and this would contribute to the confirming of them; for the joy of the Lord will be our strength. They exhorted them with many words; they used a very great copiousness and variety of expression. One word would affect one, and another another; and therefore, though what they had to say might have been summed up in a few words, yet it was for the edification of the church that they used many words, dia logou pollou-with much speech, much reasoning; precept must be upon precept.

5. The dismission of the Jerusalem ministers, v. 33. When they had spent some time among them (so it might be read), poieµsantes chronon-having made some stay, and having made it to good purpose, not having trifled away time, but having filled it up, they were let go in peace from the brethren at Antioch, to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good journey home, and committed them to the custody of the peace of God.

6. The continuance of Silas, notwithstanding, together with Paul and Barnabas, at Antioch. (1.) Silas, when it came to the setting to, would not go back with Judas to Jerusalem, but let him go home by himself, and chose rather to abide still at Antioch, v. 34. And we have no reason at all to blame him for it, though we know not the reason that moved him to it. I am apt to think the congregations at Antioch were both more large and more lively than those at Jerusalem, and that this tempted him to stay there, and he did well: so did Judas, who, notwithstanding this, returned to his post of service at Jerusalem. (2.) Paul and Barnabas, though their work lay chiefly among the Gentiles, yet continued for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the word of God. Antioch, being the chief city of Syria, it is probable there was a great resort of Gentiles thither from all parts upon one account or other, as there was of Jews to Jerusalem; so that in preaching there they did in effect preach to many nations, for they preached to those who would carry the report of what they preached to many nations, and thereby prepare them for the apostles' coming in person to preach to them. And thus they were not only not idle at Antioch, but were serving their main intention. (3.) There were many others also there, labouring at the same oar. The multitude of workmen in Christ's vineyard does not give us a writ of ease. Even where there are many others labouring in the word and doctrine, yet there may be opportunity for us; the zeal and usefulness of others should excite us, not lay us asleep.

Calvin's Commentary

22. Then it seemed good to the apostles and elders, with the whole church, to send chosen men of them to Antioch, with Paul and Barnabas, Judas, surnamed Barsabas, and Silas, chief men among the brethren. 23. Sending letters by their hands after this form: The apostles, and elders, and brethren, to those brethren which are at Antioch, and in Syria and Gilicia, which are of the Gentiles, greeting: 24. Because we have heard that certain which went out from us have troubled you with words, subverting your souls, commanding you to be circumcised, and to keep the law, to whom we gave no commandment; 25. It seemed good to us, being gathered together with one mind, to send chosen men to you, with our beloved Barnabas and Paul; 26. Men which have ventured their souls for the name of our Lord Jesus Christ. 27. Therefore we have sent Judas and Silas, who shall also tell you the same things by word of mouth. 28. For it seemed good to the Holy Ghost and us, to lay no greater burden upon you than these necessary things, 29. That ye abstain from those things which are sacrificed to images, and from blood, and from that which is strangled, and from fornication; from which things, if you shall keep yourselves, ye shall do well. Fare ye well.

22. It pleased the apostles. That tempest was made calm not without the singular grace of God, so that after the matter was thoroughly discussed, they did all agree together in sound doctrine. Also the modesty of the common people is gathered by this, because, after that they had referred the matter to the judgment of the apostles and the rest of teachers, they do now also subscribe to their decree; and, on the other side, the apostles did show some token of their equity, in that they set down nothing concerning the common cause of all the godly without admitting the people. For assuredly, this tyranny did spring from the pride of the pastors, that those things which appertain unto the common state of the whole Church are subject (the people being excluded) to the will, will not say lust, of a few. [143] We know what a hard matter it is to suppress the slanders of the wicked, to satisfy most men who are churlish and forward, to keep under the light and unskillful, to wipe away errors conceived, to heal up hatred, to appease contentions, [and] to abolish false reports. Peradventure, the enemies of Paul and Barnabas might have said that they had gotten letters by fair and flattering speeches; they might have invented some new cavil; the rude and weak might, by and by, have been troubled; but when chief men come with the letters, that they may gravely dispute the whole matter in presence, all sinister suspicion is taken away.

24. Certain which went out from us. We see that there was no respect of persons among these holy men, which doth always corrupt sound and right judgments. They confess that there were knaves of their own company; and yet they do no whit flatter them, or, through corrupt favor, incline to cover their error; yea, rather in condemning them freely, they spare not even themselves. And, first, they pluck from their faces that visure [mask] which they had abused, to deceive withal. They boasted that they were privy to the meaning of the apostles. [144] The apostles reprove them, and condemn them of and for lying in that false pretense, when they utterly deny that they did command any such thing. Again, they accuse them far more sharply, that they troubled the Church and subverted souls. For by this means they bring them in contempt and detestation with the godly, because they cannot be admitted but to their destruction. But false teachers are said to subvert souls, because the truth of God doth edify or build them up, and so this speech containeth a [this] general doctrine, Unless we will willingly have our souls drawn headlong from being any longer temples of the Holy Ghost, and unless we desire their ruin, we must beware of those which go about to lead us away from the pure gospel. That which they say touching the keeping of the law doth only appertain unto ceremonies, though we must always remember, that they did so intreat of ceremonies; that [as if] both the salvation and also the righteousness of men did therein consist. For the false apostles did command that they should be kept, as if righteousness came by the law and salvation did depend upon works.

25. With our beloved Barnabas and Paul They set these praises against the slanders wherewith the false apostles had essayed to bring Paul and Barnabas out of credit. [145] And, first, to the end they may remove the opinion of disagreement which had possessed the minds of many, they testify their consent; secondly, they commend Paul and Barnabas for their ferventness in zeal and most manlike courage, that they were not afraid to venture or lay down their souls for Christ's sake. And this is an excellent virtue in a minister of the gospel, and which deserveth no small praise, if he shall not only be stout and courageous to execute the office of teaching, but also be ready to enter danger which is offered in defense of his doctrine. As the Lord doth thus try the faith and constancy of those which be his, so he doth, as it were, make them noble with the ensigns of virtue, that they may excel in his Church. Therefore, Paul holdeth forth the marks of Christ which he did bear in his body, (Galatians 6:17) as a buckler to drive back those knaves which did trouble his doctrine. And though it do not so fall out with most stout and courageous teachers and preachers of the gospel, that they strive for the gospel until they come in danger of life, because the matter doth not so require, yet is this no let but that Christ may purchase authority for his martyrs, so often as he bringeth them into worthy and renowned conflicts.

Nevertheless, let even those who are not enforced to enter combat by any necessity be ready to shed their blood, if God see it good at any time that it should be so. But the apostles commend the fortitude of Paul and Barnabas only in a good cause; because, if it were sufficient to enter dangers manfully, the martyrs of Christ should nothing differ from troublesome and frenzied men, from cutters and roysters. [146] Therefore, Paul and Barnabas are commended, not because they laid open themselves simply to dangers, but because they refuse not to die for Christ's sake. Peradventure, also, the apostles meant to nip [147] those knaves by the way, who, having never suffered any thing for Christ's sake, came out of their roust and dainties [148] to trouble the churches, which cost the courageous soldiers of Christ dearly.

28. It seemed good to the Holy Ghost and to us. Whereas the apostles and elders match and join themselves with the Holy Ghost, they attribute nothing to themselves apart therein; but this speech importeth as much as if they should say, that the Holy Ghost was the captain, guide, and governor, and that they did set down, and decreed that which they write as he did indite it to them. [149] For this manner of speech is used commonly in the Scripture, to give the ministers the second place after that the name of God is once expressed. When it is said that the people believed God and his servant Moses, (Exodus 14:31,) faith is not rent in pieces, as if it did addict itself partly to God, and partly to mortal man. What then? to wit, whereas the people had God for the sole author of their faith, they believed or gave credence to his minister, from whom he could not be separate. Neither could they otherwise believe God than by believing the doctrine set before them by Moses, as they did shake off the yoke of God after that they had once rejected and despised Moses. Whereby the wickedness of those men is also refuted, who, making boast of faith with full mouth, do no less wickedly than proudly contemn the ministry. For, as it were a sacrilegious partition, if faith should depend even but a very little upon man, so those men do openly mock God who feign that they have him to be their teacher, when they set nought by the ministers by whom he speaketh. Therefore, the apostles deny that they invented that decree of their own brain which they deliver to the Gentiles, but that they were only ministers of the Spirit, that they may, with the authority of God, make them commendable, which (proceeding from him) they do faithfully deliver. So, when Paul maketh mention of his gospel, he doth not enforce upon them a new gospel, which is of his own inventing, but he preacheth that which was committed to him by Christ.

And the Papists are doltish who go about, out of these words, to prove that the Church hath some authority of her own; yea, they are contrary to themselves. For, under what color do they avouch that the Church cannot err, save only because it is grounded immediately by the Holy Spirit? Therefore, they cry out with open mouth, that those things be the oracles of the Spirit which we prove to be their own inventions. Therefore, they do foolishly urge this cause, it seemed good to us; because, if the apostles decreed any thing apart from the Spirit, that principal maxim shall fall to ground, that Councils decree nothing but which is indited by the Spirit.

Besides these necessary things. The Papists do forwardly triumph under color of this word, as if it were lawful for men to make laws which may lay necessity upon the conscience. That (say they) which the Church commandeth must be kept under pain of mortal sin, because the apostles say that that must necessarily be observed which they decree. But such a vain cavil is quickly answered. For this necessity reached no farther than there was any danger lest the unity should be cut asunder. So that, to speak properly, this necessity was accidental or external; which was placed not in the thing itself, but only in avoiding of the offense, which appeareth more plainly by abolishing of the decree. For laws made concerning things which are of themselves necessary must be continual. But we know that this law was foredone [150] by Paul so soon as the tumult and contention was once ended, when he teacheth that nothing is unclean, (Romans 14:14;) and when he granteth liberty to eat all manner [of] meats, yea, even such as were sacrificed to idols, (1 Corinthians 10:25). Wherefore, in vain do they gather any cloak or color out of this word to bind men's consciences, seeing that the necessity spoken of in this place did only respect men in the external use lest there should any offense arise thereupon, and that their liberty before God might stand whole and sound. Also, in vain do they gather out of all the whole place, and in vain do they go about out of the same to prove that the Church had power given to decree anything contrary to the word of God. The Pope hath made such laws as seemed best to him, contrary to the word of God, whereby he meant to govern the Church; and that not ten or twenty, but an infinite number, so that they do not only tyrannously oppress souls, but are also cruel torments to vex and torment them.

To the end the hired brabblers [wranglers] of the Pope may excuse such cruelty, they do object that even the apostles did forbid the Gentiles that which was not forbidden in the word of God. But I say flatly, that the apostles added nothing unto the word of God; which shall plainly appear if we list to mark their drift. I said of late that they meant nothing less [151] than to set down a perpetual law, whereby they might bind the faithful. What then? They use that remedy which was fit for the nourishing of brotherly peace and concord among the Churches, that the Gentiles may for a time apply themselves [152] to the Jews. But if we will grant anything, we must assuredly confess that this is according to the word of God, that love bear the sway in things indifferent; that is, that the external use of those things which are of themselves free be bent unto the rule of charity.

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The Charter of Gentile Liberty
'Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name. 15. And to this agree the words of the prophets; as it is written, 16. After this I will return, and will build again the tabernacle …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Good Man's Faults
'And Barnabas determined to take with them John, whose surname was Mark. 38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.'--ACTS xv. 37, 38. Scripture narratives are remarkable for the frankness with which they tell the faults of the best men. It has nothing in common with the cynical spirit in historians, of which this age has seen eminent examples, which fastens upon the weak places in the noblest natures, like a wasp …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Message from the Crowned Christ
(Revelation, Chapters ii and iii) "The glory of love is brightest when the glory of self is dim, And they have the most compelled me who most have pointed to Him. They have held me, stirred me, swayed me,--I have hung on their every word, Till I fain would arise and follow, not them, not them,--but their Lord!"[64] Patmos Spells Patience. Patience is strength at its strongest, using all its strength in holding back from doing something. Patience is love at flood pleading with strength to hold steady …
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Upon Our Lord's SermonOn the Mount
Discourse 2 "Blessed are the meek: For they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: For they shall be filled. Blessed are the merciful: For they shall obtain mercy." Matt. 5:5-7 I. 1. When "the winter is past," when "the time of singing is come, and the voice of the turtle is heard in the land;" when He that comforts the mourners is now returned, "that he may abide with them for ever;" when, at the brightness of his presence, the clouds disperse, …
John Wesley—Sermons on Several Occasions

"Now the End of the Commandment," &C.
1 Tim. i. 5.--"Now the end of the commandment," &c. Fourthly, Faith purging the conscience purifies the heart (Acts xv. 9.), and hope also purifies the heart (1 John iii. 3.), which is nothing else but faith in the perfection and vigour of it. This includes, I. That the heart was unclean before faith. II. That faith cleanses it, and makes it pure. But "who can say, I have made my heart pure (Prov. xx. 9.), I am clean from my sin?" Is there any man's heart on this side of time, which lodges not many …
Hugh Binning—The Works of the Rev. Hugh Binning

Foreword
"Jesus of Nazareth, a Biography, by John Mark," recognizes the author of the second Gospel as that "John, whose surname was Mark" (Acts 15:37), whom Barnabas chose as companion when he sailed for Cyprus on his second missionary journey. In making use of the new title, the plan of the Editor is to present "The Gospel: According to Mark" as it would be printed were it written in the twentieth rather than the first century. Mark's Gospel has been chosen for this purpose to make available in more readable …
John Mark—Jesus of Nazareth - A Biography

The Subtraction Process
The baptism with the Holy Ghost and fire, the entering into the heavenly inheritance of Canaan, and the possession of the land, and all the blessings that follow are unmistakably a process of addition to the already blessed experience of the justified soul. This addition is scripturally termed "sanctification." No mortal language can ever express how much of an addition it is; but there must necessarily precede this marvelous grace, a definite and absolute subtraction, a loss of all things for the …
J. W. Byers—Sanctification

Cleansing.
As there are conditions requiring to be complied with in order to the obtaining of salvation, before one can be justified, e. g., conviction of sin, repentance, faith; so there are conditions for full salvation, for being "filled with the Holy Ghost." Conviction of our need is one, conviction of the existence of the blessing is another; but these have been already dealt with. "Cleansing" is another; before one can be filled with the Holy Ghost, one's heart must be "cleansed." "Giving them the Holy …
John MacNeil—The Spirit-Filled Life

Second Missionary Journey
Scripture, Acts 15:36-18:22 +The Inception+--After the Jerusalem Council Paul returned to Antioch where he spent some time, "teaching and preaching the Word of the Lord with many others also." "And some days after Paul said unto Barnabas, Let us go again and visit our brethren i+The Companions+ (Acts 15:37-40).--Barnabas proposed to take John Mark, his nephew, with them on this second journey. But Paul strenuously objected, basing his objection on the ground that this young man had deserted them …
Henry T. Sell—Bible Studies in the Life of Paul

Authorship of the Pentateuch.
The term Pentateuch is composed of the two Greek words, pente, five, and teuchos, which in later Alexandrine usage signified book. It denotes, therefore, the collection of five books; or, the five books of the law considered as a whole. 1. In our inquiries respecting the authorship of the Pentateuch, we begin with the undisputed fact that it existed in its present form in the days of Christ and his apostles, and had so existed from the time of Ezra. When the translators of the Greek version, …
E. P. Barrows—Companion to the Bible

The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied …
E. P. Barrows—Companion to the Bible

The Council at Jerusalem.
(Comp. § 34, pp. 835 sqq. and 346 sq.) The most complete outward representation of the apostolic church as a teaching and legislative body was the council convened at Jerusalem in the year 50, to decide as to the authority of the law of Moses, and adjust the difference between Jewish and Gentile Christianity. [743] We notice it here simply in its connection with the organization of the church. It consisted not of the apostles alone, but of apostles, elders, and brethren. We know that Peter, …
Philip Schaff—History of the Christian Church, Volume I

The Synod of Jerusalem, and the Compromise Between Jewish and Gentile Christianity.
Literature. I. Acts 15, and Gal. 2, and the Commentaries thereon. II. Besides the general literature already noticed (in §§ 20 and 29), compare the following special discussions on the Conference of the Apostles, which tend to rectify the extreme view of Baur (Paulus, ch. V.) and Overbeck (in the fourth edition of De Wette's Com. on Acts) on the conflict between Acts 15 and Gal. 2, or between Petrinism and Paulinism, and to establish the true historic view of their essential unity in diversity. …
Philip Schaff—History of the Christian Church, Volume I

The Catholic Epistles.
I. Storr: De Catholicarum Epp. Occasione et Consilio. Tüb. 1789. Staeudlin: De Fontibus Epp. Cath. Gott. 1790. J. D. Schulze: Der schriftstellerische Charakter und Werth des Petrus, Jacobus und Judas. Leipz. 1802. Der schriftsteller. Ch. des Johannes. 1803. II. Commentaries on all the Catholic Epistles by Goeppfert (1780), Schlegel (1783), Carpzov (1790), Augusti (1801), Grashof (1830), Jachmann (1838), Sumner (1840), De Wette (3d ed. by Brückner 1865), Meyer (the Cath. Epp. by Huther, …
Philip Schaff—History of the Christian Church, Volume I

Whether the Justification of the Ungodly is the Remission of Sins
Whether the Justification of the Ungodly is the Remission of Sins We proceed to the first article thus: 1. It seems that the justification of the ungodly is not the remission of sins. It is clear from what was said in Q. 71, Arts. 1 and 2, that sin is opposed not only to justice, but to all virtues. Now justification means a movement towards justice. Hence not every remission of sin is justification, since every movement is from one contrary to its opposite. 2. Again, it is said in 2 De Anima, text …
Aquinas—Nature and Grace

Whether Purification of the Heart is an Effect of Faith
Whether Purification of the Heart is an Effect of Faith We proceed to the second article thus: 1. It seems that purification of the heart is not an effect of faith. Purity of heart pertains mainly to the affections. But faith is in the intellect. Hence faith does not cause purification of the heart. 2. Again, that which causes purification of the heart cannot exist together with impurity. But faith exists together with the impurity of sin, as is obvious in those whose faith is unformed. Hence faith …
Aquinas—Nature and Grace

Church Government.
By this time the Gospel had not only been firmly settled as the religion of the great Roman empire, but had made its way into most other countries of the world then known. Here, then, we may stop to take a view of some things connected with the Church; and it will be well, in doing so, to remember what is wisely said by our own Church, in her thirty-fourth article, which is about "the Traditions of the Church" (that is to say, the practices handed down in the Church) --"It is not necessary that traditions …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether Every virtue is a Moral virtue?
Objection 1: It would seem that every virtue is a moral virtue. Because moral virtue is so called from the Latin "mos," i.e. custom. Now, we can accustom ourselves to the acts of all the virtues. Therefore every virtue is a moral virtue. Objection 2: Further, the Philosopher says (Ethic. ii, 6) that moral virtue is "a habit of choosing the rational mean." But every virtue is a habit of choosing: since the acts of any virtue can be done from choice. And, moreover, every virtue consists in following …
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was Good?
Objection 1: It would seem that the Old Law was not good. For it is written (Ezech. 20:25): "I gave them statutes that were not good, and judgments in which they shall not live." But a law is not said to be good except on account of the goodness of the precepts that it contains. Therefore the Old Law was not good. Objection 2: Further, it belongs to the goodness of a law that it conduce to the common welfare, as Isidore says (Etym. v, 3). But the Old Law was not salutary; rather was it deadly and …
Saint Thomas Aquinas—Summa Theologica

Whether There Should have Been Man Ceremonial Precepts?
Objection 1: It would seem that there should not have been many ceremonial precepts. For those things which conduce to an end should be proportionate to that end. But the ceremonial precepts, as stated above ([2105]AA[1],2), are ordained to the worship of God, and to the foreshadowing of Christ. Now "there is but one God, of Whom are all things . . . and one Lord Jesus Christ, by Whom are all things" (1 Cor. 8:6). Therefore there should not have been many ceremonial precepts. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether Simple Fornication is a Mortal Sin?
Objection 1: It would seem that simple fornication is not a mortal sin. For things that come under the same head would seem to be on a par with one another. Now fornication comes under the same head as things that are not mortal sins: for it is written (Acts 15:29): "That you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication." But there is not mortal sin in these observances, according to 1 Tim. 4:4, "Nothing is rejected that is received with …
Saint Thomas Aquinas—Summa Theologica

Whether it is against the Natural Law to have a Concubine?
Objection 1: It would seem that to have a concubine is not against the natural law. For the ceremonies of the Law are not of the natural law. But fornication is forbidden (Acts 15:29) in conjunction with ceremonies of the law which for the time were being imposed on those who were brought to the faith from among the heathens. Therefore simple fornication which is intercourse with a concubine is not against the natural law. Objection 2: Further, positive law is an outcome of the natural law, as Tully …
Saint Thomas Aquinas—Summa Theologica

Whether the Justification of the Ungodly is the Remission of Sins?
Objection 1: It would seem that the justification of the ungodly is not the remission of sins. For sin is opposed not only to justice, but to all the other virtues, as stated above ([2212]Q[71], A[1]). Now justification signifies a certain movement towards justice. Therefore not even remission of sin is justification, since movement is from one contrary to the other. Objection 2: Further, everything ought to be named from what is predominant in it, according to De Anima ii, text. 49. Now the remission …
Saint Thomas Aquinas—Summa Theologica