Acts 15

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 46 2 8 0 0 15. The Council at Jerusalem) 15:1 35) and The Second Missionary Journey, part 1) 15:36 41) ) Outline) 15:1 35 VI. The Council at Jerusalem ) A. The Chronology ) 15:1 21 B. The Debate ) 15:1 5 1. The Controversy ) 15:6 11 2.

Peter s Address ) 15:12 3. Barnabas and Paul ) 15:13 21 4. James s Address ) 15:22 35 C. The Letter ) 15:22 1. Messengers ) 15:23 29 2. Message ) 15:30 35 3.

Effect ) 15:36 18:22 VII. The Second Missionary Journey ) 15:36 16:5 A. Revisiting the Churches ) 15:36 41 1. Separation ) ) ) ) VI. The Council at Jerusalem) 15:1 35) 15 1 Some men came down from Judea and began teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved. 2 Paul and Barnabas had no small discussion and debate with those men. The brothers appointed Paul and Barnabas and some others from them to go up to Jerusalem to the apostles and elders concerning this issue. 3 Having been sent by the church, they were passing through both Phoenicia and Samaria.

They were describing in detail the conversion of the Gentiles and were causing great joy to all the brothers. 4 When they arrived at Jerusalem, they were received by the church, the apostles, and the elders. Paul and Barnabas reported all that God had done through them. 5 However, some who belonged to the party of the Pharisees but were believers stood up and said, It is necessary to circumcise the Gentiles and to instruct them to keep the law of Moses. ) 6 the apostles and elders met to discuss this matter. 7 After much debate, Peter stood up and said to them: Men and brothers, you know that in earlier days God chose me from among you that from my lips the Gentiles might hear the message of the gospel and believe. 8 And God, who knows the heart, testified to them by giving the Holy Spirit just as he did to us. 9 He made no distinction between us and them, having purified their hearts by faith. 10 Now therefore, why do you test God by placing on the necks of the disciples a yoke which neither our fathers nor we have been able to bear? 11 But we believe that we are saved through the grace of the Lord Jesus, just as they are. ) 12 The whole assembly was quiet and listened to Barnabas and Paul as they were relating the signs and wonders God had done through them among the Gentiles. 13 After they were finished speaking, James said: Men and brothers, listen to me. 14 Simon has related how God at first concerned himself to take from among the Gentiles a people for himself. 15 And the words of the prophets agree with this, as it is written:) 16 After this, I will return) and I will rebuild the tent) of David which has fallen.) And I will rebuild its ruins) and I will restore it.) 17 In order that the rest of mankind) may seek the Lord,) and all the Gentiles who are called by my name,) 18 says the Lord, who makes these things known) from of old. ) 19 Therefore, I judge that we do not trouble those Gentiles who are turning to God, 20 but that we write them to abstain from things polluted by idols, and from fornication, and from what is strangled, and from blood. 21 For Moses has been preached in every city since days of old and is read every Sabbath in the synagogues. ) 22 Then the apostles and elders with the whole church decided to choose some of their men and send them to Antioch with Paul and Barnabas. They chose Judas called Barsabbas and Silas, men who were leaders among the brothers. 23 They sent this letter with them:) The apostles and elders, from your brothers to the Gentile brothers in Antioch, Syria, and Cilicia.) Greetings.) 24 We heard that some people went out from us without our instructions. They disturbed you with their words and unsettled your minds. 25 So it seemed good to us, having come to an agreement, to send some men to you with our friends Barnabas and Paul, 26 men who have dedicated their lives in behalf of the name of the Lord Jesus Christ. 27 Therefore, we have sent Judas and Silas who themselves will report these same things by word of mouth. 28 For it seemed good to the Holy Spirit and to us not to burden you with more than these essentials: 29 To abstain from things sacrificed to idols, from blood, from strangled animals, and from fornication. If you keep yourselves away from these things, you do well. Farewell. ) 30 Then the men who departed went down to Antioch, and having gathered the multitude, they delivered the letter. 31 When they read the letter, they rejoiced because of its encouraging message. 32 Judas and Silas, who also were prophets, encouraged and strengthened the brothers with many words. 33 After they had spent some time there, they departed from the brothers in peace and returned to those who had sent them. 35 Paul and Barnabas remained in Antioch, teaching and preaching with many others the word of the Lord.) ) A.

The Chronology) 1 1 2 8 0 “tw://bible.?id=42.3.1-42.3.2|AUTODETECT|” In Acts, Luke refrains from giving the historical references which he provides in his Gospel; see, for instance, the details about the beginning of John the Baptist s public ministry 7 1 -1 9 0 “tw://bible.?id=42.3.1-42.3.2|AUTODETECT|” Luke 3:1 2) 1 1 -1 9 0 0 ). With the help of parallels from the first-century Jewish writer Josephus, the Roman historiographer Suetonius, and archaeological discoveries, we are able to determine at least three dates that relate to Acts: the death of Herod Agrippa I in a.d. 44, the expulsion of Jews from Rome at the order of Emperor Claudius in a.d. 49, and the presence of the proconsul Gallio at Corinth in a.d. 51. In addition, we are able to approximate the beginning of Festus s term as governor of Judea (a.d. 59; on the basis of Paul s autumn journey after the fast.) On these four pegs of history the chronology of Acts depends. We place the first peg in 12:19b 23, the second in 18:2, the third in 18:12 17, and the fourth in 24:27 and 27:9. The rest of Acts we place around these dates.) 1 1 2 8 0 0 Paul went to Jerusalem a number of times, the first visit being after his Damascus-road conversion (9:26 29). We assume that this visit occurred in the late thirties. Paul s second visit to Jerusalem took place when the church in Antioch commissioned him and Barnabas to bring famine offerings to Judea in the mid-forties (11:27 30; 12:25). Together with Barnabas, Paul visited Jerusalem a third time when the Council convened (a.d. 49) prior to the beginning of Paul s second missionary journey (15:4).) 1 1 2 8 0 “tw://bible.?id=48.1.18|AUTODETECT|” In Galatians, Paul presents a chronological account of his post-conversion life. He recounts that three years after becoming a believer, he went up to Jerusalem 7 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” Gal. 1:18) 1 1 -1 9 0 “tw://bible.?id=44.9.26-44.9.29|AUTODETECT|” ). This is his first visit, recorded by Luke in ) 7 1 -1 9 0 “tw://bible.?id=44.9.26-44.9.29|AUTODETECT|” Acts 9:26 29) 1 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” . He continues, Then fourteen years later I again went up to Jerusalem with Barnabas; we took Titus with us 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 0 ). The fourteen years may either include or exclude the three years after his conversion. That is, these two time periods may be either concurrent or successive.) 1 2 2 8 0 0 Is the visit fourteen years later the same as that of Paul and Barnabas to the Jerusalem Council? Many scholars respond affirmatively to this question, while others say that it corresponds with the so-called famine visit (11:27 30; 12:25). How can we tell whether Luke in Acts and Paul in Galatians are referring to the same event?) Here are a few considerations that can help us in understanding the chronology of Paul s visits to Jerusalem:) 1 1 2 8 0 “tw://bible.*?id=48.1.18|AUTODETECT|”

Paul s mention of fourteen years after his first Jerusalem visit meshes with the traditional date (a.d. 49) for the Jerusalem Council. But if the remark about fourteen years is applied to the famine visit (a.d. 46), the first visit to Jerusalem is too early and the chronology too compressed. Some scholars place Paul s conversion in a.d. 32 34, take the periods of three years 7 1 -1 9 0 “tw://bible.?id=48.1.18|AUTODETECT|” Gal. 1:18) 1 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” ) and fourteen years 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 0 ) as a concurrent lapse of time, and put the famine visit in a.d. 46 47.��1��) 1 1 2 8 0 “tw://bible.?id=48.2.1|AUTODETECT|”
Paul writes that Barnabas and Titus accompanied him to Jerusalem 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” ). In ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 0 , Luke mentions that Paul and Barnabas were appointed by the Antiochean church to go to Jerusalem and that some other believers (NIV) went along with them. Although Luke does not list Titus by name, it is possible that Titus was one of those believers.) 1 1 2 8 0 “tw://bible.?id=48.2.3|AUTODETECT|” These believers from Antioch went to Jerusalem to settle the question of circumcising the Gentiles (15:1 2). The issue is stated by Christians belonging to the Pharisaic party: It is necessary to circumcise the Gentiles and to instruct them to keep the law of Moses (15:5). (Some scholars maintain that Titus, an uncircumcised Gentile [) 7 1 -1 9 0 “tw://bible.?id=48.2.3|AUTODETECT|” Gal. 2:3) 1 1 -1 9 0 “tw://bible.?id=48.2.3|AUTODETECT|” ], served as a test case for the council. Certainly Paul indicates that Titus was an uncircumcised Gentile Christian who was not forced to be circumcised [) 7 1 -1 9 0 “tw://bible.?id=48.2.3|AUTODETECT|” Gal. 2:3) 1 1 -1 9 0 0 ].) If the matter of circumcision had been settled by the time of the famine visit, the council would not have had to convene.��2��) 1 1 2 8 0 “tw://bible.?id=44.15.5|AUTODETECT|” Moreover, Scripture itself does not say whether Titus accompanied Barnabas and Paul during the famine visit (see 11:30; for the larger context, 11:27 30). One could ask why Titus would accompany Barnabas and Paul on that visit, especially since ) 7 1 -1 9 0 “tw://bible.?id=44.15.5|AUTODETECT|” Acts 15:5) 1 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Galatians 2:1) 1 1 -1 9 0 0 seem to refer to another visit.) 1 1 2 8 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|”
In Galatians, Paul notes that he went to Jerusalem to put before the apostles the gospel he had preached and to check its accuracy (2:2, 6 7). This remark fits better in a context after the first missionary journey (Acts 13 14) than in a context when Paul and Barnabas went to Judea with funds for relief of the famine 7 1 -1 9 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” Acts 11:27 30) 1 1 -1 9 0 “tw://bible.?id=44.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.25|AUTODETECT|” 12:25) 1 1 -1 9 0 0 ).��3��) 1 1 2 8 0 “tw://bible.?id=48.2.9|AUTODETECT|”
Paul and Barnabas met the reputed pillars of the church (James, Peter, and John), who extended the right hand of fellowship to them 7 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” Gal. 2:9) 1 1 -1 9 0 “tw://bible.?id=44.15.4|AUTODETECT|” ). At the Jerusalem Council, Peter and James were present with other apostles and elders 7 1 -1 9 0 “tw://bible.?id=44.15.4|AUTODETECT|” Acts 15:4) 1 1 -1 9 0 “tw://bible.?id=44.15.6-44.15.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.15.6-44.15.7|AUTODETECT|” 6 7) 1 1 -1 9 0 “tw://bible.?id=44.15.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.15.13|AUTODETECT|”

1 1 -1 9 0 0 ). But in his description of the famine visit, Luke recognizes only the elders (11:30). Moreover, the historical context of that time hardly makes it possible for Peter to have been present in Jerusalem after his release from prison and his departure to another place (12:17; a.d. 44).) 1 1 2 8 0 0 Nevertheless, we encounter a few problem areas:) 1 1 2 8 0 “tw://bible.*?id=48.2.0|AUTODETECT|”

If we identify the Jerusalem visit of ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Galatians 2) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” with that in ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 “tw://bible.?id=44.16.4|AUTODETECT|” , why does Paul in his letter to the Galatians not refer to the decisions the council reached? Although we realize the importance of this question, we refer to Luke s report that Paul and Silas visited the Galatian churches and from town to town personally delivered these decisions 7 1 -1 9 0 “tw://bible.?id=44.16.4|AUTODETECT|” Acts 16:4) 1 1 -1 9 0 0 ). Further, the emphasis in Paul s letter to the Galatians is such that he is not so much concerned with the prescriptions for Gentile Christians as with the calling and responsibilities of Jewish Christians.��4��) 1 1 2 8 0 “tw://bible.?id=48.2.0|AUTODETECT|”
Paul states in ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Galatians 2) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” that his meeting in Jerusalem was a private meeting with the leaders of the church. But in ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 0 , Luke reports that Paul met with the church, the apostles, and the elders (vv. 4, 12, 22). Even though the gathering in Jerusalem was a public meeting, Paul and Barnabas undoubtedly first met privately with Peter, James, and John.) 1 1 2 8 0 “tw://bible.?id=48.2.11-48.2.14|AUTODETECT|”
How could Peter and Barnabas refuse to eat with the Gentile Christians 7 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.14|AUTODETECT|” Gal. 2:11 14) 1 1 -1 9 0 0 )? If this particular incident occurred some time prior to that of the council in Jerusalem (for example, soon after Peter s escape from prison), the difficulty concerning table fellowship can be explained.��5�� If not, the problem of Peter and Barnabas eating only with Jews remains.) 1 1 2 8 0 0 The point of the incident in Antioch, however, is the hypocrisy that ensnares Peter and Barnabas in spite of the decisions of the apostolic council (15:20). They were led astray by law-abiding Judaizers, who constituted a formidable camp. Those Jewish Christians who zealously kept the Mosaic law were still a major force a decade later, when Paul, at the conclusion of his third missionary journey, returned to Jerusalem (21:20 21). Luke writes that their number was in the thousands. We surmise that in Antioch these Jewish Christians from Jerusalem had a persuasive influence even on Peter and Barnabas. They were able to cause a division between Jew and Gentile in the Christian church by stressing the dietary laws of the Old Testament. It only goes to show how strong a hold the old ways still had on these people and how hard it was for them to adopt a new way of life. ��6��) 1 1 2 8 0 “tw://bible.?id=48.2.1-48.2.2|AUTODETECT|”
Both Barnabas and Paul were commissioned by the church in Antioch to take famine relief to the believers in Judea (11:27 30). Paul writes that fourteen years later he went to Jerusalem with Barnabas because of a Revelation 7 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.2|AUTODETECT|” Gal. 2:1 2) 1 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” ). In addition, Paul reports that the reputed pillars James, Peter, and John asked him and Barnabas to remember the poor 7 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” Gal. 2:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=5.15.11|AUTODETECT|” The suggestion that the famine visit took place fourteen years after Paul s conversion has merit, but the difficulties that surround it are numerous. First, during the famine visit Barnabas and Paul met only the elders, but not the apostles. Next, the revelation Paul mentions comes from the Lord, but the prophecy about the famine comes from Agabus. According to his Galatian epistle, Paul is sent by the Lord to Jerusalem. By contrast, Luke relates that the Antiochean church commissioned Barnabas and Paul to go to the brothers in Judea. Third, the teaching to remember the poor is a Mosaic law that was well known among the Jewish people 7 1 -1 9 0 “tw://bible.?id=5.15.11|AUTODETECT|” Deut. 15:11) 1 1 -1 9 0 “tw://bible.?id=44.11.30|AUTODETECT|” ). And last, in ) 7 1 -1 9 0 “tw://bible.?id=44.11.30|AUTODETECT|” Acts 11:30) 1 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.10|AUTODETECT|” and 12:25 Barnabas, not Paul, gives leadership, but in ) 7 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.10|AUTODETECT|” Galatians 2:1 10) 1 1 -1 9 0 0 the reverse is true.) 1 1 2 8 0 “tw://bible.?id=48.2.0|AUTODETECT|” To summarize, no theory is without its flaws and every hypothesis has its own set of problems. Yet we favor the view that Paul s account in ) 7 1 -1 9 0 “tw://bible.?id=48.2.0|AUTODETECT|” Galatians 2) 1 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.10|AUTODETECT|” generally harmonizes with Luke s description of the Jerusalem Council. We believe that this conviction remains tenable and is preferable to the one that identifies the famine visit (11:27 30) with ) 7 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.10|AUTODETECT|” Galatians 2:1 10) 1 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” . Subsequent exegetical points are discussed at pertinent places in the commentary on ) 7 1 -1 9 0 “tw://bible.*?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 B. The Debate) 15:1 21) Paul and Barnabas taught and preached the gospel in Antioch for a considerable length of time, perhaps for as long as one year. While they were there, they met Jews from Jerusalem who objected to the work the missionaries had performed in Cyprus and Asia Minor. They encountered Jews who wanted every Gentile Christian to be subject to Mosaic teaching on circumcision and thus become, in effect, Jewish converts. Paul and Barnabas strenuously objected to this teaching.) 1. The Controversy) 15:1 5) 1.

Some men came down from Judea and began teaching the brothers, Unless you are circumcised according to the custom of Moses, you cannot be saved. 2. Paul and Barnabas had no small discussion and debate with those men. The brothers appointed Paul and Barnabas and some others from them to go up to Jerusalem to the apostles and elders concerning this issue.) Note the following points:) a. Demand. Luke introduces some unidentified men from Judea. We suppose that they are Jewish Christians who belong to the party of the Pharisees (v. 5).

In earlier days, the church appointed Barnabas to help the Christians in Antioch (11:22 23). By contrast, without authority these men come to Antioch to impose their own rules and regulations on the believers and state: Unless you are circumcised according to the custom of Moses, you cannot be saved. ) The text indicates that the men begin to teach these precepts and thus are self-appointed teachers who stay in Antioch for some time. Their presence in the Antiochean congregation is not to extend the church through evangelism; nor do they come to encourage the believers in their faith. Their purpose is to place a strict requirement on the brothers that specifies whether or not they can be saved: they insist that the Jewish rite of circumcision is necessary for the salvation of Gentile Christians. This Jewish stipulation is sufficient to alarm both Paul and Barnabas. These two missionaries had taught the Gentile Christians in Antioch, Cyprus, and Asia Minor that Gentiles were set free from the ceremonial laws of Moses; that is, the Gentiles did not have to submit to circumcision.) Now agitators from Jerusalem contend that every male believer must be circumcised to obtain salvation.

They base their arguments on the Mosaic law, which for the Christian, whether Jew or Gentile, was the Word of God. They assert that God had never abrogated the requirement of circumcision. However, the practice of the apostles was not to demand circumcision of Gentile Christians, because they knew that the Greeks and the Romans were offended by this rite. Accordingly, Peter had required only baptism and not circumcision of Cornelius and his household when they became members of the Christian church (10:47). And in their travels to Cyprus and Asia Minor, Paul and Barnabas never pressed the God-fearing Gentiles to conform to this practice.) b. Debate.

The issue at hand runs contrary to the work of Paul and Barnabas, who teach that only faith in Jesus Christ saves a person from sin and damnation. They assert that the practice of circumcision, as taught by the Jerusalem Judaizers, is unable to secure anyone s salvation. But the visiting Jewish Christians maintain that, as in the Jewish synagogue so in the Christian church, membership depends on circumcision in particular and the Mosaic law in general. The Judaizers stress that every Gentile Christian ought to adhere to and fulfill the law of Moses in order to be saved. They understand observance of the law from a Jewish, not a Christian, point of view.��7�� In effect, these Judaizers practice racial discrimination within the context of the Christian church. For example, on the basis of Old Testament law they bar a Gentile Christian from entering the temple area because he is uncircumcised (compare 21:28 29).) 1 1 2 8 0 “tw://bible.?id=54.3.3|AUTODETECT|” The vigorous debate between the Judaizers and the missionaries ends when the Antiochean church decides to ask the apostles and elders in Jerusalem for a decision in regard to the matter of circumcision. Overseers in the church must not be quarrelsome or contentious 7 1 -1 9 0 “tw://bible.?id=54.3.3|AUTODETECT|” I Tim. 3:3) 1 1 -1 9 0 “tw://bible.?id=55.2.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.24|AUTODETECT|” II Tim. 2:24) 1 1 -1 9 0 0 ) but must settle disputes peaceably. Even in the face of the bold assertion that a believer cannot be saved without being circumcised, the Antiochean church preserves the peace by appealing to the leaders in Jerusalem. The church appoints Paul and Barnabas to travel to Jerusalem and to learn from the apostles and elders whether faith in Christ is sufficient for salvation.) 1 6 2 8 0 0 When Peter returned from his visit to Cornelius and his household in Caesarea, the Jerusalem church accepted the Gentile Christians as equals into the Jewish Christian church (11:18). The apostles and elders at that time did not formulate rules about accepting Gentiles into the church. Now the time has come to convene the church and, guided by the Holy Spirit (15:28), state the necessary requirements for Gentile believers.) The Western manuscripts of the Greek text have expanded verses 1 and 2 and state that the Judaizers order Paul and Barnabas to travel to Jerusalem:) 1And some men of those who had believed from the party of the Pharisees came down from Judea and were teaching the brethren, Unless you are circumcised and walk according to the custom of Moses, you cannot be saved. 2And when Paul and Barnabas had no small dissension and debate with them for Paul spoke maintaining firmly that they [i.e., the converts] should stay as they were converted; but those who had come from Jerusalem ordered them, Paul and Barnabas and certain others, to go up to Jerusalem to the apostles and elders that they might be judged before them about this question.��8��) From a grammatical point of view, we agree that the Greek text��9�� on which we base our translation states that the Judaizers ordered Paul and Barnabas to go to Jerusalem. However, the immediate context (v. 3) confirms that the Antiochean church, not the Judaizers, dispatched the missionaries to Jerusalem.) Notice that the Antiochean church, obedient to the request of the Holy Spirit (13:2), had sent Paul and Barnabas on a missionary journey. After the missionaries returned and related the account of numerous Gentiles entering the Christian church in many places, the Antiochean believers commission Paul and Barnabas to go to Jerusalem with the same account. The missionaries, therefore, want to receive support for their work from the apostles and elders in Jerusalem, not only from the Antiochean church.) 3.

Having been sent by the church, they were passing through both Phoenicia and Samaria. They were describing in detail the conversion of the Gentiles and were causing great joy to all the brothers.) 1 1 2 8 0 “tw://bible.?id=48.2.1|AUTODETECT|” Paul, Barnabas, and others, among whom possibly was Titus 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 0 ), were officially delegated by the church in Antioch. (Incidentally, Luke never mentions Titus in Acts. Some scholars ingeniously conjecture that because Titus was Luke s brother, Luke modestly refrained from using both his own and his brother s name.)��10��) 1 3 2 8 0 0 The delegates travel overland from Antioch to Jerusalem and in passing visit a number of churches in Phoenicia (modern Lebanon) and Samaria. In every church the missionaries recount the great deeds God has done among the Gentiles and how the Christian church has expanded in the world at large. The believers in Phoenicia (11:19) and Samaria (8:1) voice no objections to the news that the missionaries have brought the gospel to the Gentiles and have founded Gentile Christian churches. On the contrary, wherever Paul and Barnabas narrate the story of their missionary experiences, the believers rejoice and are glad.) God, who called Paul and Barnabas to preach the gospel to the Gentiles, confirms their work through the response of the individual churches in Phoenicia and Samaria. Indeed, God prepares the missionaries for their meeting with the apostles and elders in Jerusalem and gives them the support of the church at large. After the persecution following the death of Stephen, the Jerusalem church assumed a distinct Hebraic appearance.

Yet this church must give leadership and so come to a decision that resolves the matter of admitting Gentile Christians.) 4. When they arrived at Jerusalem, they were received by the church, the apostles, and the elders. Paul and Barnabas reported all that God had done through them.) 1 1 2 8 0 “tw://bible.?id=48.2.9|AUTODETECT|” The missionaries and their companions arrive in Jerusalem and are officially welcomed by the apostles and elders of the church. We presume that the apostles were proclaiming the gospel in numerous places. For this meeting, however, they had been asked to convene in Jerusalem. For instance, Peter, who had departed for another place (12:17), returns to the holy city and assumes a leadership function there. James is present, and so is John 7 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” Gal. 2:9) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Notice that the Antiochean church appointed Paul and Barnabas to meet with the apostles and elders in Jerusalem. Upon their arrival at Jerusalem, the missionaries are officially received as equals by the church, the apostles, and the elders. This indicates the fundamental unity of the Christian church.) The missionaries reveal what God has done among the Gentiles. They place emphasis not on their own work but on what God has performed through them (see v. 12). Consequently, the Jerusalem church, as well as the apostles and elders, realizes that God himself is enlarging the universal church through his appointed missionaries, Paul and Barnabas (compare 14:27; 21:19). Implicitly, Luke indicates that the reaction of those who listen to this oral mission report is favorable.

In other words, the Judaizers who had come to Antioch with their demand for circumcising Gentile Christians had not represented the entire Jerusalem church (see v. 24).) 5. However, some who belonged to the party of the Pharisees but were believers stood up and said, It is necessary to circumcise the Gentiles and to instruct them to keep the law of Moses. ) We are unable to ascertain whether the Judaizers who had visited the church in Antioch had returned to Jerusalem. By itself this point is irrelevant, but members of the Pharisaic party who had become Christians immediately respond negatively to the report of the missionaries. They do not even wait for the apostles and elders to formulate a response to the missionaries who represent the Antiochean church. They determine that all Christians, whether Jew or Gentile, are obligated to obey the entire law of Moses, and that includes circumcision. John Albert Bengel observes, It was an easier thing to make a Christian of a Gentile than to overcome Pharisaic false teaching. ��11��) 1 1 2 8 0 “tw://bible.?id=50.3.5|AUTODETECT|” Before his conversion, Paul belonged to the party of the Pharisees 7 1 -1 9 0 “tw://bible.?id=50.3.5|AUTODETECT|” Phil. 3:5) 1 1 -1 9 0 0 ). He now faces this same party in a Christian context. But the Christianity of these Pharisees is overshadowed by their emphasis on the Mosaic law. They assert that the development of the church can take place only when believers adhere to all the stipulations of the Old Testament. They virtually demand that every Gentile become a Jew before he can be a Christian.) 1 4 2 8 0 0 Further, the Pharisaic Christians completely disregard Peter s earlier report concerning Cornelius in Caesarea and the favorable reaction of the apostles and the church at Jerusalem. At that time the church postponed formulating any decision concerning the Mosaic law and circumcision. Now the time has come to resolve this matter and to maintain harmony and unity in the church at large.) ) Doctrinal Considerations in 15:1 5) In response to Peter s proclamation of the gospel in the home of Cornelius, Gentile believers rejoiced, received the Holy Spirit, and were baptized. However, Peter did not demand that these believers be circumcised. For them, baptism was sufficient. The admission of one group of Gentiles in Caesarea caused no disagreement in the Jerusalem church after Peter explained that he could not oppose God (11:17 18).

Some years later Paul informed the Jerusalem church that he had founded entire Gentile churches and had not demanded circumcision. This was unacceptable to the Jewish Christians who belonged to the party of the Pharisees, for they vehemently objected to admitting any uncircumcised Gentile believers into the church.) 1 1 2 8 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” These Jewish Christians contended that every convert must first be circumcised and then be taught to observe the law of Moses. Now notice the parallel and, at the same time, the distinct contrast given by Jesus in the Great Commission. Jesus told his followers to make disciples of all nations, first, by baptizing them and, second, by teaching them to observe all that he had commanded 7 1 -1 9 0 “tw://bible.?id=40.28.19-40.28.20|AUTODETECT|” Matt. 28:19 20) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 ) Greek Words, Phrases, and Constructions in 15:1 5) Verse 1) �� the imperfect tense is inceptive, that is, it denotes that an action has started: they began to teach. ) �� from the verb �� (I cut [off] around, circumcise), the aorist signifies single occurrence; the passive implies an agent who acts upon the subject; the subjunctive indicates uncertainty in the context of a conditional sentence; and the second person plural is direct and inclusive.) �� according to the custom. The use of the dative expresses manner, not cause.��12��) Verse 2) �� with two genitive nouns, this aorist participle in the genitive case constitutes the genitive absolute construction.) �� from 5�� (I stand up), the noun �� means strife, discord, discussion. The noun �� implies action in progress in the form of vigorous debate.) �P� @�� no small. This is one of Luke s characteristic understatements (12:18; 14:28; 17:4, 12; 19:23, 24).) �� they appointed. Grammatically the subject is �� (v. 1). However, the context demands that the brothers serve as subject (see vv. 1, 3).) Verse 3) �r� �V� this phrase is resumptive and transitional. It may be translated so. ��13��) 1 1 2 8 0 “tw://bible.?id=64.1.5-64.1.8|AUTODETECT|” �� literally this aorist passive participle means having been sent on their way. But the verb �� conveys much more than this translation; the travelers were given food and money, and arrangements for lodging were made for them 7 1 -1 9 0 “tw://bible.?id=64.1.5-64.1.8|AUTODETECT|” III John 5 8) 1 1 -1 9 0 0 ).��14��) 1 12 2 8 0 0 �� and �� the imperfect tense in these two verbs is descriptive.) Verse 5) �� the Judaizers have been Christians for some time, as the perfect tense of the active participle indicates. Nonetheless, as true Pharisees they follow the letter of the law.) �� it is necessary. This verb controls the infinitives to circumcise and to instruct. The infinitive �� is an infinitive of purpose.) ) ) 2. Peter s Address) 15:6 11) Considerable time had elapsed between Peter s return from Caesarea and the convening of the council. We estimate that in this period the greater part of a decade had expired.

God had told Peter to go to Cornelius in Caesarea; God also inspires Peter to address the Jerusalem Council.) 6. The apostles and elders met to discuss this matter.) We make these observations:) a. Debate. All indications are that the council met for many days to discuss the matter at hand and to come to a resolution that would maintain unity and unanimity in the church. We discern at least three separate meetings: first, a general meeting during which Paul, Barnabas, and other delegates from Antioch are welcomed and at which time the missionaries give their report (vv. 4 5); next, a separate meeting of the apostles and elders with Paul and Barnabas (vv. 6 11); and third, the full assembly meets to hear the missionaries and James. During this last meeting the four requirements for Gentile Christians are formulated and approved (vv. 12 22).) 1 1 2 8 0 “tw://bible.?id=44.15.6-44.15.11|AUTODETECT|” The information supplied by both Luke 7 1 -1 9 0 “tw://bible.?id=44.15.6-44.15.11|AUTODETECT|” Acts 15:6 11) 1 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.10|AUTODETECT|” ) and Paul 7 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.10|AUTODETECT|” Gal. 2:1 10) 1 1 -1 9 0 0 ) is incomplete and insufficient. We are unable to prove or disprove whether Paul s separate meeting with the apostles and elders was the one to which he refers in his Galatian report. Should these meetings be the same, then the presence of Titus, who was not circumcised, undoubtedly underscored the urgency of the debate. The apostles and elders met to discuss the freedom which Gentile Christians experienced in Christ.) 1 2 2 8 0 0 7. After much debate, Peter stood up and said to them: Men and brothers, you know that in earlier days God chose me from among you that from my lips the Gentiles might hear the message of the gospel and believe. 8. And God, who knows the heart, testified to them by giving the Holy Spirit just as he did to us. 9. He made no distinction between us and them, having purified their hearts by faith. ) b. Message. As a Gentile Christian, Luke himself has a personal interest in the discussion, proceedings, and outcome of the meeting. He indicates that the action taken by the council affects the future of the worldwide church; therefore, he not only notes that the apostles and elders engaged in much debate but also that God through his Spirit led the apostles and the church in formulating their decision.) 1 1 2 8 0 “tw://bible.*?id=48.2.7-48.2.9|AUTODETECT|” God led Peter to the house of Cornelius in Caesarea to admit Gentiles into the church. At the Jerusalem Council Peter addresses his fellow apostles and elders to remind them of God s guiding care in accepting these Gentiles. After the familiar clich�, men and brothers, Peter says, You know that in earlier days God chose me from among you that from my lips the Gentiles might hear the message of the gospel and believe. He recalls that a decade earlier, God s Spirit directed him to the Gentiles in Caesarea. God s Spirit descended on these Gentiles and thus gave them a Pentecost experience equal to that of the Jews in Jerusalem (2:1 4). The outpouring of God s Spirit, then, made Jewish Christians and Gentile Christians equals.

Peter reminds the apostles and elders that when he returned from Caesarea, they had agreed that God himself had called the Gentiles to salvation (11:18). He points out that God chose him for the task of preaching the message of the gospel to Gentiles. The phrase God chose me refers to this specific incident in Caesarea. Although Paul is known as the apostle to the Gentiles and Peter the apostle to the Jews, these designations ought not to be taken too narrowly 7 1 -1 9 0 “tw://bible.?id=48.2.7-48.2.9|AUTODETECT|” Gal. 2:7 9) 1 1 -1 9 0 0 ). From Paul s farewell address to the Ephesian elders we know that he preached the gospel to both the Jews and the Greeks (20:21). Correspondingly, Peter did not restrict his ministry to the Jews. He traveled extensively to Corinth, Asia Minor, and Rome and met Jew and Gentile alike, as both his and Paul s epistles testify.) 1 2 2 8 0 0 Peter notes that he brought the message of the gospel to the Gentiles, with the result that they believed. Not he as preacher but God as Savior opened their hearts and made them receptive to the Good News. The message of the gospel therefore is synonymous with salvation. In brief, the Gentiles heard the word and believed.) c. Knowledge. Salvation is a gift of God. This truth is evident from Peter s remark when he says, God, who knows the heart, testified to them by giving the Holy Spirit just as he did to us. Because man is unable to provide salvation, the stipulation unless you are circumcised & you cannot be saved (v. 1) is hollow. Only God saves his people.) 1 1 2 8 0 “tw://bible.?id=45.6.17|AUTODETECT|” God knows man s heart and imparts to him the gift of the Holy Spirit. Accordingly, not man but God chooses the recipients of salvation, for God tests the hearts of men. The heart of man is the place where God implants and increases faith that comes to expression in obedience and perseverance 7 1 -1 9 0 “tw://bible.?id=45.6.17|AUTODETECT|” Rom. 6:17) 1 1 -1 9 0 “tw://bible.?id=53.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.5|AUTODETECT|” II Thess. 3:5) 1 1 -1 9 0 0 ).��15�� God does not look at external signs but examines the heart. By comparison, in the middle of the first century Jewish Christians judged the external appearance of the Gentiles and consequently rejected them. But God testified to the Jewish Christians that when the Gentiles hear the Good News, they respond in faith and receive the Holy Spirit.) 1 6 2 8 0 0 ) The Spirit breathes upon the Word,) And brings the truth to sight;) Precepts and promises afford) A sanctifying light.) William Cowper) 1 1 2 8 0 “tw://bible.?id=49.2.14|AUTODETECT|” The outpouring of the Holy Spirit in both Jerusalem and Caesarea demonstrates God s acceptance of the Gentile believers. Furthermore, as God gives his Spirit equally to Jew and Gentile in the church, so the Lord removes the barrier of hostility that divides them in worship 7 1 -1 9 0 “tw://bible.?id=49.2.14|AUTODETECT|” Eph. 2:14) 1 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” ). There is no distinction, therefore, between Jew and Greek, for the same Lord is Lord of all, rich and generous to all who call on him 7 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” Rom. 10:12) 1 1 -1 9 0 0 ). Peter intimates that anyone who opposes the external sign of the outpouring of the Holy Spirit on the Gentiles resists God. And if God does not insist on circumcision, neither should the Jewish Christians.��16��) 1 2 2 8 0 0 d. Sanctification. God has removed the distinction between Jew and Gentile. By describing God as the agent, Peter clearly states that this is not a human innovation to extend the boundaries of the church. God himself has removed the barriers of race and ethnicity, for in Christ all believers are the same. The implication is that if God sets the example we should follow.) Peter says that God made no distinction between us (the Jews) and them (the Gentiles). In our language we modestly place ourselves last in either a comparison or a sequence, but in Greek the opposite occurs. If God, then, has chosen the Gentile believers to be his people, he has sanctified them in the blood of Christ and declared them purified and cleansed from sin.) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” If God has accepted the Gentile believers as his own people, fellow Christians may not impose conditions that the Gentiles must fulfill before they can obtain salvation. Yet the Jewish Christians who belong to the party of the Pharisees turn to the Scriptures and say, God told Abraham that the sign of the covenant is circumcision. The covenant God made with Abraham and his descendants is eternal. Therefore, throughout the ages circumcision remains the sign of this eternal covenant and cannot be abrogated 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=1.17.9-1.17.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.17.9-1.17.14|AUTODETECT|” 9 14) 1 1 -1 9 0 0 ). ��17��) 1 1 2 8 0 “tw://bible.?id=48.5.2-48.5.6|AUTODETECT|” But in the New Testament era, circumcision lost its significance because God sanctifies the believer through the atoning work of Christ 7 1 -1 9 0 “tw://bible.?id=48.5.2-48.5.6|AUTODETECT|” Gal. 5:2 6) 1 1 -1 9 0 “tw://bible.?id=51.2.11-51.2.12|AUTODETECT|” ). In addition, Jesus commanded the apostles in baptize every new disciple; by implication, baptism takes the place of circumcision. Ever since Pentecost, the church has observed the sacrament of baptism in obedience to Christ s command. When Gentile Christians eventually entered the church, circumcision was abolished 7 1 -1 9 0 “tw://bible.?id=51.2.11-51.2.12|AUTODETECT|” Col. 2:11 12) 1 1 -1 9 0 0 ).��18��) 1 1 2 8 0 “tw://bible.?id=58.9.14|AUTODETECT|” Of course, by itself the ceremony of baptism in New Testament times does not cleanse a person, any more than did circumcision in Old Testament days. On the basis of the believer s true faith in Christ, God cleanses his heart without demanding that he be circumcised. From the New Testament we learn that Christ cleanses the consciences of believers through his blood 7 1 -1 9 0 “tw://bible.?id=58.9.14|AUTODETECT|” Heb. 9:14) 1 1 -1 9 0 0 ). To be precise, the Old Testament teaches that circumcision as the sign of the covenant also had to be supported by true faith. Nevertheless, the act of cleansing from sin in the Old Testament setting remained intimately tied to external ceremonies.) 1 2 2 8 0 0 10. Now therefore, why do you test God by placing on the necks of the disciples a yoke which neither our fathers nor we have been able to bear? 11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. ) e. Restrictions. Peter concludes his address to his fellow apostles and elders by advising them to cancel the demand for obeying Old Testament regulations that include circumcision. These are Peter s last words recorded by Luke in Acts and as such they are weighty. He sums up his remarks about God s work among the Gentiles and then queries whether the Judaizers realize that they are putting God to the test.) 1 1 2 8 0 “tw://bible.?id=5.6.16|AUTODETECT|” Scripture teaches that when man tests God, he approaches God in a spirit of unbelief and disobedience. Testing God is the opposite of worshiping God with singleness of heart 7 1 -1 9 0 “tw://bible.?id=5.6.16|AUTODETECT|” Deut. 6:16) 1 1 -1 9 0 “tw://bible.?id=2.15.22-2.15.27|AUTODETECT|” ).��19�� The example of the Israelites in the desert is telling. God had provided water for them at Marah and Elim 7 1 -1 9 0 “tw://bible.?id=2.15.22-2.15.27|AUTODETECT|” Exod. 15:22 27) 1 1 -1 9 0 “tw://bible.?id=2.17.7|AUTODETECT|” ). But when they came to Rephidim and found no water, they complained and asked, Is the Lord among us or not? 7 1 -1 9 0 “tw://bible.?id=2.17.7|AUTODETECT|” Exod. 17:7) 1 1 -1 9 0 0 , NIV). They tested God by openly doubting his proven ability to supply water. Similarly, Peter asserts, the Judaizers are testing God, who has clearly shown that Gentile Christians are free in Christ.) 1 1 2 8 0 “tw://bible.?id=48.5.1|AUTODETECT|” Why do you [place] on the necks of the disciples a yoke which neither our fathers nor we have been able to bear? This penetrating question of Peter echoes comparable words Paul writes in his epistles 7 1 -1 9 0 “tw://bible.?id=48.5.1|AUTODETECT|” Gal. 5:1) 1 1 -1 9 0 “tw://bible.?id=40.23.4|AUTODETECT|” ; for Jesus teaching, see ) 7 1 -1 9 0 “tw://bible.?id=40.23.4|AUTODETECT|” Matt. 23:4) 1 1 -1 9 0 “tw://bible.?id=42.11.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.46|AUTODETECT|” Luke 11:46) 1 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ). What is this yoke that no one is able to bear? Obviously, it is the Mosaic law. The Jews defined God s law as the yoke which every Jew and proselyte had to bear willingly and joyfully. Even Jesus uses Jewish imagery when he invites those who are weary and burdened to take his yoke upon themselves; but he tells them that his yoke is easy and his burden is light 7 1 -1 9 0 “tw://bible.*?id=40.11.28-40.11.30|AUTODETECT|” Matt. 11:28 30) 1 1 -1 9 0 0 ).��20��) 1 41 2 8 0 0 In the case before the Jerusalem Council, Peter regards the yoke a burden that gives the believer no delight. No Jew gained salvation by trying to keep the law. It had become a burden to him because his attempts at keeping the law had resulted in failure.��21�� By itself, however, the law that God had given was good. But man s inability to observe God s law oppressed Peter s contemporaries and had burdened his forefathers. Further, the ceremonial part of the law and the regulations taught by the rabbis had become an impossible burden to bear. There is no denying that though traditional Jews could regard the mass of commandments six hundred and thirteen in all, consisting in three hundred and forty-eight positive precepts as a means provided by God of acquiring merit, they could also arouse a misguided zeal for external observance alone. ��22�� Peter expresses what Paul had proclaimed in the synagogue of Pisidian Antioch, namely, that a believer cannot be justified by the law of Moses (13:39).

A person whether Jew or Gentile, can be justified only through faith in Jesus Christ.) f. Salvation. But we believe that we are saved through the grace of the Lord Jesus, just as they are. Through his atonement, Christ fulfilled the law. Consequently, from the penalty of transgressing the law, he releases everyone who trusts in him. For this reason, the law has assumed a different meaning.

That is, through the grace of the Lord Jesus Christ both Jewish and Gentile believers obtain salvation.) Peter does not suggest that the council should abrogate the law. He objects to making the law a precondition to salvation. Whereas the law is unable to save a person, faith in Jesus Christ indeed saves him. Both Jew and Gentile are equal before the Lord and both gain their salvation through him as an objective gift of grace. ��23��) Peter reflects on his experience in Caesarea and as a result is in full agreement with the teaching of Paul and Barnabas: do not demand circumcision from Gentile believers and do not subject them to the yoke of the Mosaic law. Neither Peter nor Paul and Barnabas contrived this strategy. God himself directed them to proclaim freedom in Christ to Gentile Christians.) ) Doctrinal Considerations in 15:6 11) In his historical survey of the early Christians, Luke depicts them as observers of the law.

The Jews accused Stephen of speaking against the law (6:13), but in his speech before the Sanhedrin he shows his respect for the law God gave to Moses and the Israelites (7:38). Stephen, however, boldly states that the members of the Sanhedrin, having received this law, refused to obey it (7:53).) After completing his third missionary journey, Paul went to the temple, where Jews from Asia Minor accused him of teaching the people not to keep the law (21:28). In his defense before Governor Felix, Paul confessed that he believed everything that is written in the law (24:14); he told Governor Festus that he had done nothing contrary to it (25:8). Nonetheless, in Jerusalem thousands of Jewish Christians remained zealous for the law (21:20).) What, then, is the significance of the law for the Christian? Simply put, obedience to the law is not meant to obtain salvation but rather serves as evidence of the sanctified life of a Christian.��24�� We admit that for countless Jewish Christians strict observance of the law was more a matter of custom than a matter of striving to please God in thankfulness for his gift of salvation.) ) Greek Words, Phrases, and Constructions in 15:7 11) Verse 7) Q�� the personal pronoun is intensive: you yourselves. The verb is the present middle from �� and signifies to know, be acquainted with, understand.

For example, the king understands these things (26:26).) �� to hear. This ingressive aorist infinitive is followed by the accusative case; it denotes hearing obediently. The aorist infinitive �� is also ingressive.) Verses 8 9) �� the aorist participle points to a single occurrence; the action is simultaneous with that of the main verb �� (he testified).) �� the adverb between strengthens the preposition �� in the compound verb �� (he made a distinction).) Verses 10 11) �� this aorist infinitive from the verb �� (I place upon) is epexegetical; that is, it explains the manner by which the Judaizers test God: by placing a yoke upon the necks. ) �� notice that the aorist passive infinitive to be saved is the direct object of the main verb: we believe that we are saved. ) ) ) 3. Barnabas and Paul) 15:12) A study of the sequence of the names Barnabas and Paul reveals that Barnabas s name always precedes Paul s when an activity occurs in Jerusalem (see v. 25). But abroad, in Gentile surroundings, the order is always reversed. In Jerusalem, Barnabas enjoyed greater esteem than Paul.

Elsewhere Paul, because of his ability to speak, received increased recognition.��25��) 12. The whole assembly was quiet and listened to Barnabas and Paul as they were relating the signs and wonders God had done through them among the Gentiles.) We presume that in the course of the meetings, the entire council comes together after the apostles and elders had met (vv. 6 11). The phrase the whole assembly was quiet can be interpreted to mean that the meeting came to order. ��26�� Now the main part of the deliberations has come, and the entire council is ready to listen to the testimony of Barnabas and Paul.) Note how Luke describes the message which the two missionaries deliver before the entire assembly. The emphasis does not fall on what Paul and Barnabas did during their missionary journey but on what God did through them. Therefore, the missionaries refrain from mentioning circumcision but elaborate on God extending the boundaries of the church in the Gentile world. Therefore, the assembly has to realize that the growth of the church is God s work and that the matter of admitting the Gentiles into the church must be settled definitively by the Jerusalem Council.) In the Greek, Luke indicates that the audience listened to the missionaries for an extended period of time.

Barnabas and Paul not only relate their experiences in Cyprus and Asia Minor; they also explain the significance of these events. They do the same thing Peter had done when he returned to Jerusalem from his mission to Cornelius in Caesarea. He recounted the event and explained what God had done. Similarly, Barnabas and Paul show that God was working through them with signs and wonders. We suspect that they mentioned the miracles of blinding the false prophet Bar-Jesus in Cyprus (13:6 12) and healing the cripple in Lystra (14:8 10). By mentioning these miracles, they testify to the fact that God himself had approved their ministry among the Gentiles.��27��) ) Greek Words, Phrases, and Constructions in 15:12) �� this aorist can be either constative (referring to the action in its totality) or inceptive (pointing to the beginning of the action).) The singular forms �� x �� (the whole multitude) control the plural verb $�� (they heard).

The imperfect denotes an extended period of time.) �� the present middle participle from the verb �� (I explain) is in the genitive case because (1) it follows the verb �� (I hear); or (2) it is part of a genitive absolute construction (with the genitive nouns Barnabas and Paul).) ) ) 4. James s Address) 15:13 21) When Peter, Paul, and Barnabas have spoken, the leader of the Jerusalem church assumes the task of addressing the assembly and formulating a decision that meets the approval of the entire council. This person is James, the half-brother of Jesus, who succeeded Peter as head of the church (12:17) and who was highly respected for his authority (compare 21:17 19).��28�� When he speaks to the assembly, he literally has the last word.) a. Introduction) 13. After they were finished speaking, James said: Men and brothers, listen to me. 14. Simon has related how God at first concerned himself to take from among the Gentiles a people for himself. ) 1 1 2 8 0 “tw://bible.?id=48.2.12|AUTODETECT|” The Jewish Christians who belong to the party of the Pharisees have to agree with Peter that God himself had opened the door to admit Gentiles into the church. They have to acknowledge that God had blessed the mission work performed by Paul and Barnabas. Yet they still are not satisfied. They pin their hopes and expectations on James the Just. They know that he scrupulously keeps the law and they recognize him as their spiritual leader 7 1 -1 9 0 “tw://bible.?id=48.2.12|AUTODETECT|” Gal. 2:12) 1 1 -1 9 0 0 ). However, James is broadminded and attuned to God s guiding care for the church universal in which Jewish and Gentile Christians accept each other as brothers and sisters.) 1 3 2 8 0 0 James functions as the chairman of the assembly. Everyone present is eager to listen to what James has to say on the subject of adherence to the law, namely, circumcision. His opening remarks are, Men and brothers, listen to me. The similarity between these words and those of the Epistle of James is remarkable. In his epistle James writes, Listen, my beloved brothers (2:5). The command listen to me occurs nowhere else in the entire New Testament.��29�� It reveals that James has respect and authority in the church and that apostles, elders, and delegates to the council value his leadership.) James refers to Peter s address but not to the account of Paul and Barnabas: Simon has related how God at first concerned himself to take from among the Gentiles a people for himself.

In the original, James calls Peter Simeon, which is also the name Peter uses in the address of his second epistle (1:1). Probably the use of this typical Jewish name denotes a close relationship between James and Peter. By calling Peter by his Jewish name, James demonstrates that he agrees wholeheartedly with Peter s account of his visit to Cornelius in Caesarea. Perhaps the use of Peter s Jewish name is meant to influence the Judaizers.) Further, James mentions Peter s experience because through the apostle Peter God first caused the Gentiles to become part of the church. And at the time of his experience, Peter served as leader in the Jerusalem church and was the spokesman for the apostles. James indicates that Peter did not command any changes in relation to the Gentiles but only explained what God had done.

Like Peter, James places the emphasis on God, who concerned himself with the Gentiles. That is, God took them to be a people for himself.) 1 1 2 8 0 “tw://bible.?id=2.32.34|AUTODETECT|” Unfortunately, translations fall short in conveying the meaning of the Greek text. In Greek, a verb is used that often denotes visiting. Although the word visit can be understood in the sense of punishment 7 1 -1 9 0 “tw://bible.?id=2.32.34|AUTODETECT|” Exod. 32:34) 1 1 -1 9 0 “tw://bible.?id=24.14.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.14.10|AUTODETECT|” Jer. 14:10) 1 1 -1 9 0 0 ), the expression usually conveys the idea of God s blessing on his people.��30�� This text indicates God does not extend his blessing to the Jews but to the Gentiles. Moreover, the Greek term ethnos, translated Gentiles, symbolizes the nations of the world: they are not God s covenant people.��31�� In Greek, the New Testament uses the word laos for the people that are in God s covenant, to be precise, Christians of Jewish descent. Of course, the covenant concept originates in the Old Testament: only the people of Israel (Hebrew: am) are in the covenant; the Gentiles (Hebrew: g�y�m) are not.) 1 13 2 8 0 0 Century after century, the Hebrews laid claim to the covenant because, of all the nations on the earth, they alone were God s people. But now God has visited the Gentiles and taken from them a number to be his covenant people. God has not taken all the nations, but from them he has elected his own. Whereas in former times God chose one people from all the peoples, now he chooses from all the people to make one people for himself.��32��) The Greek text has the words a people for his name. The name of God, however, is the revelation of his person and his power. The phrase for his name, in an idiomatic and interpretive sense, is equivalent to himself. ��33��) b.

Scripture) 15. And the words of the prophets agree with this, as it is written:) 16. After this, I will return) and I will rebuild the tent) of David which has fallen.) And I will rebuild its ruins) and I will restore it.17. In order that the rest of mankind) may seek the Lord,) and all the Gentiles who are called by my name,) 18. says the Lord, who makes these things known) from of old. ) 1 1 2 8 0 “tw://bible.?id=30.9.11-30.9.12|AUTODETECT|” James introduces this quotation from the prophecy of Amos by using the plural form words for one Scripture passage 7 1 -1 9 0 “tw://bible.?id=30.9.11-30.9.12|AUTODETECT|” Amos 9:11 12) 1 1 -1 9 0 0 ) and the plural noun prophets for one writer (Amos). Many commentators understand the expression prophets as a reference to the twelve minor prophets.��34�� Yet the term probably includes all the prophets of the Old Testament and thus James speaks of words in the introductory formula.��35��) 1 1 2 8 0 “tw://bible.?id=1.3.15|AUTODETECT|” Why did James choose this particular passage from Scripture to affirm his support for admitting Gentiles into the church? The prophets of the Old Testament agree with the message of Amos and, in effect, speak the same thing. Indeed, the Holy Spirit is speaking through them.��36�� Throughout the Old Testament, beginning with ) 7 1 -1 9 0 “tw://bible.?id=1.3.15|AUTODETECT|” Genesis 3:15) 1 1 -1 9 0 0 , God proclaims the message of hope. Even though God chastises his people, he does not reject them, for he gives them the promise of restoration. The passage in Amos, then, is messianic and teaches that God fulfills the covenant promises he made to Abraham and to David. When the Messiah comes, he will rule over all the nations that bear his name. In other words, the prophecy of Amos depicts the universalistic rule of the Messiah.) 1 1 2 8 0 “tw://bible.*?id=30.9.11-30.9.12|AUTODETECT|”

Textual variations. In this study, I will point out a few differences between the wording in ) 7 1 -1 9 0 “tw://bible.?id=30.9.11-30.9.12|AUTODETECT|” Amos 9:11 12) 1 1 -1 9 0 “tw://bible.?id=44.15.16-44.15.18|AUTODETECT|” and the quotation in ) 7 1 -1 9 0 “tw://bible.?id=44.15.16-44.15.18|AUTODETECT|” Acts 15:16 18) 1 1 -1 9 0 0 .��37�� A cursory look at the wording of these passages is sufficient to see that James did not follow the text of the Old Testament passage:) 1 8 2 8 0 0 In that day I will restore) David s fallen tent.) I will repair its broken places,) restore its ruins,) and build it as it used to be,) so that they may possess the remnant of Edom) and all the nations that bear my name, ) declares the Lord, who will do these things.) 1 1 2 8 0 “tw://bible.?id=30.9.11-30.9.12|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=30.9.11-30.9.12|AUTODETECT|” Amos 9:11 12) 1 1 -1 9 0 0 , NIV]) 1 1 2 8 0 “tw://bible.?id=44.15.0|AUTODETECT|” Apart a few variations, the Septuagint translation comes close to the quotation in ) 7 1 -1 9 0 “tw://bible.?id=44.15.0|AUTODETECT|” Acts 15) 1 1 -1 9 0 “tw://bible.?id=30.9.11-30.9.12|AUTODETECT|” . Here is a translation of the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=30.9.11-30.9.12|AUTODETECT|” Amos 9:11 12) 1 1 -1 9 0 0 :) 1 1 2 8 0 0 In that day I will raise up David s fallen tent, and I shall rebuild its ruins, and its remains I will raise up. And I shall rebuild it even as in the days of old, so that the remnant of men may seek and all the nations upon whom my name is called, says the Lord who will do these things.) 1 1 2 8 0 “tw://bible.?id=30.9.11-30.9.12|AUTODETECT|” The Septuagint differs from the quotation in Acts in some places. Among the major divergences are these three: the introduction in that day instead of after this ; the lack of a direct object after the phrase the remnant of men may seek; the abbreviated clause the Lord who will do these things for the Lord, who makes these things known from of old, ��38�� A Dead Sea Scroll (4QFlor 1.12) of ) 7 1 -1 9 0 “tw://bible.*?id=30.9.11-30.9.12|AUTODETECT|” Amos 9:11 12) 1 1 -1 9 0 0 features this text in Hebrew in wording that corresponds with the quotation in Acts. Nevertheless, even if we should say that James quoted from a Hebrew manuscript for the benefit of his Jewish Christian audience, we are unable to prove whether the proceedings of the council were conducted in Aramaic or in Greek. No doubt both languages were spoken.) 1 6 2 8 0 0
Exegetical nuances. Let us look at the exegesis of these verses and take them one by one.) 16. After this, I will return) and I will rebuild the tent) of David which has fallen.) And I will rebuild its ruins) and I will restore it. ) 1 1 2 8 0 “tw://bible.?id=30.9.1-30.9.10|AUTODETECT|” Only James has the words after this, while both the Hebrew text and the Septuagint have in, that day. Apparently, James refers to the time of the prophet Amos, who indicates that the temple in Jerusalem will be destroyed. Amos predicts that God will destroy the sinners, but will not totally destroy the house of Jacob 7 1 -1 9 0 “tw://bible.?id=30.9.1-30.9.10|AUTODETECT|” Amos 9:1 10) 1 1 -1 9 0 0 ). The expression after this signifies in that day and refers to the rebuilding of the tent of David.��39�� The clause I will return and & rebuild means that after Jerusalem has been destroyed, God will cause his people to return to rebuild and restore its ruins.) 1 1 2 8 0 “tw://bible.?id=23.2.2-23.2.4|AUTODETECT|” The phrase the tent of David is a prophetic reference to the temple of the Lord to which all the nations go to worship God 7 1 -1 9 0 “tw://bible.?id=23.2.2-23.2.4|AUTODETECT|” Isa. 2:2 4) 1 1 -1 9 0 “tw://bible.?id=38.14.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.14.16|AUTODETECT|” Zech. 14:16) 1 1 -1 9 0 “tw://bible.?id=23.55.3-23.55.5|AUTODETECT|” ). The prophets predict that both Jews and Gentiles together worship God. Note that Amos links the word tent to David, not to Levi or Aaron. David is a witness to the peoples on this earth, so that nations who do not know God will run to him 7 1 -1 9 0 “tw://bible.?id=23.55.3-23.55.5|AUTODETECT|” Isa. 55:3 5) 1 1 -1 9 0 0 ). These prophecies, which David s descendant, Jesus Christ, eventually fulfills, are messianic. By mentioning David s tent, Amos sees the panorama of Gentile nations coming to know and worship God. At the time of the Jerusalem Council, James indicates that this messianic prophecy of Amos has been fulfilled with the entrance of Gentiles into the church. James teaches that Israel, restored through Jesus Christ, extends a welcome to the rest of mankind in spiritual fellowship.) 1 4 2 8 0 0
In order that the rest of mankind) may seek the Lord,) and all the Gentiles who are called by my name. ) The textual differences of the Hebrew text, the Septuagint reading, and the wording in Acts probably result from a misunderstanding of the Hebrew text: so that they may possess the remnant of Edom. In Hebrew, the word Edom was written without the vowels. The translators of the Septuagint read this word as Adam and interpreted it as humanity or men. Further, the Septuagint translators took the phrase that they may possess to mean that they may seek. ��40�� The Septuagint reading lacks the direct object after the verb seek, but the text James used supplies it: seek the Lord. ) 1 1 2 8 0 “tw://bible.?id=12.19.4|AUTODETECT|” Who are the remnant of men ? When the Old Testament uses the expression remnant, it normally speaks of faithful Jewish people who experience God s protecting care 7 1 -1 9 0 “tw://bible.?id=12.19.4|AUTODETECT|” II Kings 19:4) 1 1 -1 9 0 “tw://bible.?id=23.37.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.37.4|AUTODETECT|” Isa. 37:4) 1 1 -1 9 0 “tw://bible.?id=23.66.19-23.66.21|AUTODETECT|” ). However, even though the term remnant is not used specifically, the concept itself occurs a number of times in the Old Testament with reference to the remnant of the nations 7 1 -1 9 0 “tw://bible.?id=23.66.19-23.66.21|AUTODETECT|” Isa. 66:19 21) 1 1 -1 9 0 “tw://bible.?id=38.14.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.14.16|AUTODETECT|” Zech. 14:16) 1 1 -1 9 0 0 ).��41��) 1 1 2 8 0 “tw://bible.?id=30.9.12|AUTODETECT|” The Septuagint text of ) 7 1 -1 9 0 “tw://bible.?id=30.9.12|AUTODETECT|” Amos 9:12) 1 1 -1 9 0 “tw://bible.?id=44.15.17|AUTODETECT|” and the wording of ) 7 1 -1 9 0 “tw://bible.?id=44.15.17|AUTODETECT|” Acts 15:17) 1 1 -1 9 0 “tw://bible.?id=59.2.7|AUTODETECT|” provide an adequate interpretation of the remnant of men if we read the words as follows: that the remnant of men even all the Gentiles who are called by my name may seek the Lord. ��42�� The second clause explains the first clause. The Gentiles, then, are the remnant who belong to the Lord 7 1 -1 9 0 “tw://bible.?id=59.2.7|AUTODETECT|” James 2:7) 1 1 -1 9 0 0 ). With these words from the Old Testament Scriptures, James supports his argument that God has taken a people for himself from the Gentiles. Hence, God fulfills the messianic promise by calling Gentile believers.) 1 2 2 8 0 0
Says the Lord, who makes these things known from of old. ) This verse teaches two facts. First, God gives this prophecy to his people with the promise that he will accomplish what he has said. Accordingly, when James quotes these words from Amos, he is supporting Peter s report that God makes no distinction between Jews and Gentiles in regard to their salvation (v. 9). God himself has spoken in his Word and gives the assurance that he will do the things he has made known.) 1 1 2 8 0 “tw://bible.?id=23.45.21|AUTODETECT|” Second, the things spoken by God have been known long ago 7 1 -1 9 0 “tw://bible.?id=23.45.21|AUTODETECT|” Isa. 45:21) 1 1 -1 9 0 “tw://bible.?id=1.17.5|AUTODETECT|” ). God made them known in the days of Amos; he does so again at the time of the Jerusalem Council. In fact, these things go back to the time when Abram received the promise that he would be the father of many nations. For that reason, God gave him the name Abraham 7 1 -1 9 0 “tw://bible.?id=1.17.5|AUTODETECT|” Gen. 17:5) 1 1 -1 9 0 0 ). The things spoken by God refer to David, who extended the boundaries of Israel; David conquered the surrounding nations to obtain the full extent of the Promised Land. To an infinitely greater degree, David s descendant Jesus Christ rules over all the nations of the earth.) 1 6 2 8 0 0 c. Stipulations) 19. Therefore, I judge that we do not trouble those Gentiles who are turning to God, 20. but that we write them to abstain from things polluted by idols, and from fornication, and from what is strangled, and from blood. ) In the council, all eyes are fixed on James, who serves as the chairman. Everyone expects him to set forth a ruling to which they can agree (v. 28). James, then, summarizes the proceedings of the council and states emphatically: I judge. He as their leader gives his audience a concise recommendation: Do not trouble those Gentiles who are turning to God.

The Greek verb that I have translated trouble actually means crowd in on someone. ��43�� This is exactly what the Judaizers are doing to the Gentile believers: they crowd into the lives of the Gentiles by demanding circumcision and the observance of the Mosaic law. James refrains from mentioning circumcision and obedience to the law, but he employs language that says: Stop crowding in on these people. ) The Jewish Christians ought to rejoice that the Gentiles are turning to God (see 14:15; 26:20). The text indicates that Gentile conversions are common.) James knows that the Judaizers will not be satisfied with a negative exhortation. Hence he suggests four recommendations that are applicable to Gentile Christians who associate with Jewish Christians, especially those who live in dispersion. He seeks to promote unity among believers of both Jewish and Gentile backgrounds. James wants the Christians to live together in wholesome relationships.

He desires that they observe certain prescribed rules which preclude any offense arising from table fellowship or social contacts. James proposes that the council write a letter to the Gentile Christians and tell them what they must do.) 1. Polluted food. In our present-day societal structures, the first stipulation is almost unintelligible. But for Gentile believers during the middle of the first century, every word in the command to abstain from things polluted by idols was meaningful. From two other places where the stipulation is repeated, we learn that food, expressly meat, was sacrificed to idols (v. 29; 21:25)��44��) 1 1 2 8 0 “tw://bible.?id=46.10.14|AUTODETECT|” Jews compared meat sacrificed to an idol with a corpse. Anyone touching a corpse was considered defiled; consequently, no Jew ate polluted meat. Further, Jewish and Gentile Christians regarded partaking of food sacrificed to idols as tantamount to showing allegiance to a pagan deity. Gentiles who had embraced the Christian faith, for example in Corinth, had repeatedly observed the sacrificial rituals at the temples of the numerous pagan gods. These people now pledged their allegiance to Jesus Christ by disavowing their pagan heritage and shunning all forms of idolatry 7 1 -1 9 0 “tw://bible.?id=46.10.14|AUTODETECT|” I Cor 10:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.6.9|AUTODETECT|” 2. Sexual immorality. Gentile believers knew that at pagan temple rituals sexual immorality was the order of the day. From Paul s epistles, we learn that Gentile Christians needed repeated reminders to flee from sexual immorality 7 1 -1 9 0 “tw://bible.?id=46.6.9|AUTODETECT|” I Cor. 6:9) 1 1 -1 9 0 “tw://bible.?id=46.6.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.6.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=47.12.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.21|AUTODETECT|” II Cor. 12:21) 1 1 -1 9 0 “tw://bible.?id=48.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.19|AUTODETECT|” Gal. 5:19) 1 1 -1 9 0 0 ). John Calvin thinks that the apostolic stipulation to avoid living a sexually immoral life referred to the pagan practice of keeping a common-law wife.��45��) 1 1 2 8 0 “tw://bible.?id=3.17.13|AUTODETECT|” 3. Strangled animals. A Jew refuses to eat the meat of an animal that has been strangled. Whenever an animal is not butchered and its blood properly drained from the body, the meat is defiled 7 1 -1 9 0 “tw://bible.?id=3.17.13|AUTODETECT|” Lev. 17:13) 1 1 -1 9 0 “tw://bible.?id=1.9.4|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=1.9.4|AUTODETECT|” Gen. 9:4) 1 1 -1 9 0 0 ). This animal, then, is a cadaver unfit for human consumption. The apostolic injunction to Gentile believers not to eat any meal of strangled animals teaches them basic sanitation. Compliance with the injunction gives them social acceptability among Jewish believers in the Christian community.) 1 1 2 8 0 “tw://bible.?id=1.9.4|AUTODETECT|” 4. Blood. This last stipulation concerns the Jewish abhorrence of blood. The Mosaic law forbids consumption of blood and states that life is in the blood 7 1 -1 9 0 “tw://bible.?id=1.9.4|AUTODETECT|” Gen. 9:4) 1 1 -1 9 0 “tw://bible.?id=3.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.3.17|AUTODETECT|” Lev. 3:17) 1 1 -1 9 0 “tw://bible.?id=3.7.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.7.26|AUTODETECT|” 7:26) 1 1 -1 9 0 “tw://bible.?id=3.17.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=3.17.10|AUTODETECT|” 17:10) 1 1 -1 9 0 “tw://bible.?id=3.17.13-3.17.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.17.13-3.17.14|AUTODETECT|” 13 14) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 Gentile Christians were fully aware of the Jewish religious, moral, and dietary restrictions. Hence, the apostolic decrees were not a shock to them. The four stipulations formulated by James would not be a burden to them, even though they were presented its negative form . At the same time their Jewish friends would approve their willingness to observe these four stipulations. In short, as leader of the Jerusalem Council, James suggested a course of action that would not hinder the Gentile s longing for salvation by God with a demand for circumcision and a strict observance of the Levitical law. The suggested course also would satisfy Jewish Christians who called for adherence to the law.) Some courts in the temple were closed to Gentiles (compare 21:28 29), but aside from this limitation, Jewish and Gentile Christians were mingling freely since Peter s visit to Cornelius in Caesarea (10:25 48; see also 11:19 26).

The recommendation of James, then, constitutes a plea to both Jewish and Gentile believers to accept one another and promote the unity of the Christian church. James attempts to appease both parties; as the rest of this chapter reveals, he succeeds in doing so.) 21. For Moses has been preached in every city since days of old and is read every Sabbath in the synagogues. ) What is James trying to say with these words that conclude his address? Is he speaking to the Jews or to the Gentiles? Is he pleasing the Judaizers who demand the Gentile believers circumcision and adherence to the Mosaic law? Is he divesting the Gentiles of the freedom they have just received?

We can ask additional questions and find answers to each of them, but the fact remains that this particular verse is difficult to interpret.��46��) James begins by saying, For Moses has been preached in every city since days of old. The conjunction for introduces the reason for the four stipulations. That is, the Jewish Christians could require additional demands, but James looks at the reality of the situation and points to the dispersion of the Jews. After the exile, probably in the time of Ezra, synagogues were built so that people could receive religious instruction in the law of Moses.��47�� In every city throughout the known world of that day, the Jewish people acquainted the Gentile population with the teaching of God s Word. Gentiles who received instruction were called God-fearers.) And [Moses] is read every Sabbath in the synagogues. James argues that these Gentiles are not unfamiliar with the Mosaic precepts.

Should they wish to know more about these precepts, they are able to hear them explained once a week in the synagogues. Accordingly, James is addressing the Judaizers who do not wish to hinder the evangelistic task of the Jews who are living in dispersion. But he also faces the Gentile Christians and implicitly tells them to respect the Jews who observe the Mosaic ordinances. In brief, James appeases both Jews and Gentiles with his concluding remarks and consequently preserves the unity of the church.) ) ) Textual Note on 15:20) Our translations take the Greek text that belongs to the Alexandrian family of text types. The reading features the fourfold prohibition to abstain from food sacrificed to idols, sexual immorality, meat of strangled animals, and blood. These four prohibitions are restated in verse 29 and 21:25) However, the Western text has a peculiar variation; in 15:20, 29, and 21:25 it omits the reference to strangled animals; and in 15:20, 29 it adds the Golden Rule in negative form: And whatever you do not wish to happen to you, do not do these things to others.

The three stipulations in the Western text are that Gentile Christians should abstain from idolatry, immorality, and blood (that is, murder). They should also observe the negative Golden Rule. But this reading can scarcely be original, for it implies that a special warning had to be given to Gentile converts against such sins as murder, and that this was expressed in the form of asking them to abstain from it which is slightly absurd! ��48��) Last, the Caesarean text deletes the reference to sexual immorality in 15:20, 29. The omission possibly reflects an attempt to avoid the awkwardness of grouping a moral law with three food laws.��49��) 1 1 2 8 0 “tw://bible.?id=66.2.14|AUTODETECT|” The collective evidence appears to favor the reading that has the four stipulations (to abstain from polluted food, immorality, strangled meat, and consumption of blood). The New Testament indicates that the Gentile churches complied with the apostolic injunctions for an extended period 7 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” Rev. 2:14) 1 1 -1 9 0 “tw://bible.?id=66.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ).) 1 26 2 8 0 0 ) Greek Words, Phrases, and Constructions in 15:14 21) Verses 14 15) �� x� notice the juxtaposition of these two nouns: from the heathen nations (��) God has taken a people (��) for himself.) �� here is the neuter, not the masculine, of the demonstrative pronoun: to this fact. ) Verse 17) �� the conjunction is ascensive and should be translated even. The clause that follows �� explains the clause that precedes it.) �� all. God calls the Gentiles without any qualification.) Verse 19) �| �� the presence of the personal pronoun adds emphasis so that the verb, now qualified, means I for one judge. ) �t �� the present active infinitive preceded by the negative particle �� intimates that an action which is in progress should be stopped: stop troubling them. ) Verse 20) �� to abstain from. The present middle infinitive with the definite article in the genitive case denotes a purpose clause. The compound verb controls the genitive case of the nouns in all four prohibitions.) Verse 21) �� P�x� �� the subject of the main verb has is Moses. The main verb is in the present tense and describes continuing action.��50�� The present tense of the active participle preaching expresses action in progress.) ) ) C.

The Letter) 15:22 35) 1. Messengers) 15:22) Even though Luke fails to report the assembly s reaction to the proposal James made, from the context we learn that the council accepted the four stipulations James presented (vv. 28 29). After adopting the recommendation, the gathering had to appoint men who were able to convey the apostolic decrees to the Gentile churches and compose the letter that embodied the apostolic decrees.) 22. Then the apostles and elders with the whole church decided to choose some of their men and send them to Antioch with Paul and Barnabas. They chose Judas called Barsabbas and Silas, men who were leaders among the brothers.) We make these observations:) a. Unity.

In the Greek, Luke shows that the early church had two distinct groups of leaders: the apostles and the elders.��51�� We are unable to determine how many of the apostles were present at the council. For some unknown reason, the council did not appoint apostles to inform the church in Antioch about the decision that had been made. The apostles and elders work together with the entire church, that is, with representatives of individual congregations present at the Jerusalem Council, not only the mother church in Jerusalem.) The decision to send qualified men to Antioch is weighty because these men must convey and explain the deliberations of the council. Moreover, they must ask the Antiochean church to accept the decisions and maintain the unity of the church. Their task is to create harmony between the Jewish believers who demand circumcision and the Gentile Christians who demand freedom. Hence, the council comes to a unanimous agreement to elect men who are able to fulfill this task.

They do not have to go alone; they will accompany Paul and Barnabas.) 1 1 2 8 0 “tw://bible.?id=47.1.19|AUTODETECT|” b. Named. The council appoints two men, Judas Barsabbas and Silas. The name Barsabbas means son of Sabbas (the elder) or son of the Sabbath, that is, born on the Sabbath. From other literature we know that Barsabbas was a common name, yet in the New Testament it occurs only here and in 1:23, where Joseph Barsabbas is mentioned. We do not know whether Judas and Joseph are related, because their names appear only in Acts. Luke describes Judas as a leader (v. 22) and a prophet (v. 32). The name Silas is the abbreviated form of Silvanus. This man is a recognized leader among the believers, a prophet (v. 32), a Roman citizen (16:37), a preacher 7 1 -1 9 0 “tw://bible.?id=47.1.19|AUTODETECT|” II Cor. 1:19) 1 1 -1 9 0 0 ), and a writer who assisted Peter in the composition of his first epistle (5:12). He accompanied Paul on the second missionary journey and is mentioned last when Paul founded the church in Corinth (18:5).��52��) 1 12 2 8 0 0 These two men receive the charge to deliver the letter, which presumably James composed. Although James does not sign the letter, we conjecture that he wrote it. The similarity between the address of James before the council and the content of the letter is evident. From the address, however, we know that the apostles and the elders approved the exact wording of the epistle and that they are responsible for sending it.) 2. Message) 15:23 29) 23. They sent this letter with them:) ) The apostles and elders, from your brothers to the Gentile brothers in Antioch, Syria, and Cilicia.) Greetings. ) Because the letter is addressed to the church in Antioch, it was probably written in Greek.

We have no reason to suppose that Luke himself composed the letter, although he perhaps had access to a copy and could include it in his narrative. That Judas and Silas assisted in composition of the letter is plausible.) Notice that the address differs from that of the epistles written by Peter or Paul. Yet the Epistle of James and this address show some resemblance. For example, the word greetings appears in both; the term brothers, which occurs here twice in the address, is used by James fifteen times as an address in his epistle.��53��) Significant is the fact that the Jerusalem apostles and elders place them selves on the same level as the Gentile believers in Antioch. The address is from one group of Christian brothers to another group of brothers in Christ. The superscription, therefore, clearly indicates that the apostles and elders are free from racial discrimination.) The senders address the Gentile brothers in Antioch, Syria, and Cilicia, although many Jewish Christians were members of the Antiochean church, too.

The apostolic decrees, however, affect the Gentile Christians who live in Antioch, Syria, and Cilicia (v. 41). To be precise, prior to a.d. 72 Antioch served as the capital of Syria and the eastern part of Cilicia.��54�� Paul and Silas also delivered the letter to the churches in southern Galatia (16:4).) 24. We heard that some people went out from us without our instructions. They disturbed you with their words and unsettled your minds. 25. So it seemed good to us, having come to an agreement, to send some men to you with our friends Barnabas and Paul, 26. men who have dedicated their lives in behalf of the name of the Lord Jesus Christ. 27. Therefore, we have sent Judas and Silas who themselves will report these same things by word of mouth. ) 1 1 2 8 0 “tw://bible.?id=48.1.7|AUTODETECT|” The first two sentences in this letter are revealing: they candidly state the problem that caused the Jerusalem Council to convene, and they put the origin of the cause on the shoulders of unauthorized Judaizers who went from Jerusalem to Antioch. These sentences declare that the men came from the Jerusalem church but went out on their own accord. Without the approval of the apostles and elders, they caused a disturbance in the Antiochean church with their words about circumcision and the Mosaic law. Note, however, that the letter itself avoids any reference to circumcision or the law. With their insistence on correct procedure, these Judaizers upset the minds of the Gentile Christians in Antioch. The apostles and elders make it known that they distance themselves from these troublemakers 7 1 -1 9 0 “tw://bible.?id=48.1.7|AUTODETECT|” Gal. 1:7) 1 1 -1 9 0 “tw://bible.?id=48.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.10|AUTODETECT|” 5:10) 1 1 -1 9 0 0 ). By implication, they advise the Gentile believers to pay no attention to these Judaizers who seek to divide instead of unify the church.) 1 1 2 8 0 “tw://bible.?id=46.15.30|AUTODETECT|” So it seemed good to us. the next sentence in the letter explains the unanimity of the Jerusalem leadership: to send some men from Jerusalem along with Barnabas and Paul to explain the decisions the council made. The wording of this sentence indicates that the apostles and elders attach great importance to sending messengers along with Barnabas and Paul they mention Paul last because he is not as well known as Barnabas. The intent is to show that the initiative comes from the apostles and elders and not from the Antiochean delegates, Barnabas and Paul, who are portrayed as our [mutual] friends. The letter reveals that these two are held in high regard, for they are men who have dedicated their lives in behalf of the name of the Lord Jesus Christ (see 5:41). The leaders in Jerusalem are impressed with the dedication and fervor of these two apostles to the Gentiles.Indeed, the missionaries have endeared themselves to the church in Jerusalem because they have risked their lives in behalf of Christ s gospel 7 1 -1 9 0 “tw://bible.?id=46.15.30|AUTODETECT|” I Cor. 15:30) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 The men who are accompanying the missionaries are Judas and Silas. No further identification is given; they are the letter carriers who will speak for themselves. Possibly, these two men were not unknown to the Antiochean church. They are responsible for reporting orally the proceedings of the council and explaining the wording of the letter.) 28. For it seemed good to the Holy Spirit and to us not to burden you with more than these essentials: 29. To abstain from things sacrificed to idols, from blood, from strangled animals, and from fornication.

If you keep yourselves away from these things, you do well Farewell. ) The first word for links the decision made by the Jerusalem Council to the task of Judas and Silas. The letter states that the decision has been made by the Holy Spirit and by the assembly. It reveals that the apostles, the elders, and the church were fully aware of the presence of the Holy Spirit to guide and direct them. The Spirit revealed what the leaders of the church should say and do. For example, at an earlier occasion Peter said: We are witnesses of these things, and so is the Holy Spirit, whom God has given to those who obey him (5:32, NIV). And in later years, Paul was compelled by the Spirit to go to Jerusalem (20:22).��55��) Guided by the Holy Spirit, the assembly is free to say that the Gentile Christians need not be burdened with various nonessential requirements.

Notice, then, that the letter is silent about the matter of circumcision, which occasioned the convening of the council (vv. 1, 5). Nothing is said about the ceremonial laws which Jewish Christians continued to observe. And no reference is made to keeping the Sabbath as the last day of the week. The essential part for their salvation is their faith in God.) The letter specifies that Gentile Christians should comply with four regulations that are expressed in negative form: to abstain from sacrificial food offered to idols, from blood, from meat of strangled animals, and from sexual immorality, these four stipulations, however, have not been given as a universal law applicable to all Christians of all times. Rather, the prohibitions should be seen in the light of the council s desire to maintain unity and harmony between the Jewish Christians and the Gentile believers. Conversely, no Christian, whether Jew or Gentile, objects to the first stipulation if it relates to his allegiance to Jesus Christ.

Next, the Christian who seeks to live in accordance with God s law instinctively abstains from sexual immorality. And last, the prescriptions not to eat meat from strangled animals and not to consume blood are general hygienic rules that the Jews for countless centuries have observed to safeguard their own physical well-being.) 1 1 2 8 0 “tw://bible.?id=46.8.4-46.8.10|AUTODETECT|” To abstain from things sacrificed to idols. In a letter to the Corinthians, Paul discusses this stipulation, albeit in different wording and in another context 7 1 -1 9 0 “tw://bible.?id=46.8.4-46.8.10|AUTODETECT|” I Cor. 8:4 10) 1 1 -1 9 0 “tw://bible.?id=46.8.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=46.10.1-46.10.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.1-46.10.22|AUTODETECT|” 10:1 22) 1 1 -1 9 0 0 ). The apostle had been asked to give his advice on eating food sacrificed to idols. In the situation in Corinth, Paul refers not to food that was taken from pagan temples and sold to the general public in the marketplace. He alludes to the eating of sacrificial food at the cultic meals in the pagan temples. ��56�� Nevertheless, the general rule enacted by the Jerusalem Council applies to Gentile Christians everywhere.) 1 4 2 8 0 0 The sequence of the four stipulations differs slightly from the proposal James made during the Jerusalem Council: fornication appears last in the letter (v. 29) but takes second place in the address of James (v. 20). In the written message the first three stipulations have been grouped together as food regulations, whereas the last one is a moral injunction.��57��) These four rules are known as the apostolic decrees, which conclude with the admonition, If you keep yourselves away from these things, you do well. By observing these rules, the Gentile Christians should not think that they are able to earn their salvation. God grants salvation by grace alone. However, God wants his people to do (that is, practice) the right things. The letter concludes with the customary goodbye of that day: Farewell. ) ) Doctrinal Considerations in 15:23 29) 1 1 2 8 0 “tw://bible.?id=43.4.20-43.4.23|AUTODETECT|” When Peter and John were sent to Samaria by the apostles, they prayed with the Samaritan believers and asked God to send his Spirit upon them. The Jewish Christians accepted the believers in Samaria because they were only half a step removed from them. The Samaritans had at least the first five books of the Old Testament; they worshiped God at Mount Gerizim 7 1 -1 9 0 “tw://bible.?id=43.4.20-43.4.23|AUTODETECT|” John 4:20 23) 1 1 -1 9 0 “tw://bible.?id=43.4.40-43.4.42|AUTODETECT|” ); and they heard Jesus preach in Sychar 7 1 -1 9 0 “tw://bible.?id=43.4.40-43.4.42|AUTODETECT|” John 4:40 42) 1 1 -1 9 0 0 ).) 1 56 2 8 0 0 But when Gentile Christians asked for admission to the church, the apostles and elders convened the church in general assembly. The Jewish Christians had to make a major decision: either demand that every Gentile become a Jew before he could be a Christian or preserve the unity of the church and admit Gentile believers to full membership without any preconditions. The council chose the second option. It advised the Gentiles to observe four stipulations, three pertaining to dietary laws and one to morality.) Through the steady guidance of the Holy Spirit, the apostles and elders permitted the gospel to go forth unhindered to the Jew and the Gentile. Because of the far-reaching ruling of the Jerusalem Council, the Gentile churches continued to grow and develop. These churches gave direction and leadership as the Jewish segment began to diminish and disappear.

All Gentile churches, therefore, owe their origin to the decision made by the Jerusalem Council.) ) ) Greek Words, Phrases, and Constructions in 15:23 29) Verse 23) �� grammatically, this aorist active participle has no connection with the preceding context. Translated having written, it stands alone and is called a nominative absolute.) ��p �� a Semitism translated from the Hebrew into the Greek, the expression simply means by. ��58��) �� without a definite article, this noun stands in apposition to the articular nouns apostles and elders and should be translated your brothers. ) �t� �� note that one definite article �t� applies to three nouns: the names of the city Antioch and the provinces Syria and Cilicia.��59��) �� here is the absolute infinitive rather than the imperatival infinitive. It expresses a wish, not a command.) Verses 24 25) �� upsetting. Even though this is a present participle, in force it is identical to the main verb in the aorist indicative (��, troubled).) �� from �� (I think, seem), the form is impersonal in the third person singular aorist, it seemed good (vv. 22, 25, 28).) Verse 27) ��p �� the combination of the preposition with the noun is equivalent to the adverb orally.) �� the present participle expresses purpose. Judas and Silas were sent to report, that is, to explain. ) Verse 28) �� an adverb used as a preposition that controls the genitive case, it means except. In a sentence that has a comparative adjective (��, greater), the use of a preposition with the genitive is redundant.) �� the genitive case relies on the preceding preposition .

However, the word �� grammatically is not a noun but an adverb that means necessarily. In translation, the adverb becomes a noun . This adverb occurs only once in the New Testament.) Verse 29) �� see the explanation of verse 20. Here the infinitive lacks the definite article.) �0�� the genitive case of this noun depends on the preceding verb that demands a genitive of separation.) �� the compound form intensifies this verb .��60�� The present active participle is conditional: if you keep. ) ) ) 3. Effect) 15:30 35) The task of the two emissaries, Judas and Silas, is facilitated greatly through the introduction Paul and Barnabas give them at the church in Antioch. Nonetheless, the two men who have been commissioned by the Jerusalem Council have full authority to deliver the letter and explain it.

In fact, on Paul s second missionary journey Paul and Silas read this letter to the people as they travel from town to town through Syria, Cilicia, and Galatia (16:4).) 30. Then the men who departed went down to Antioch, and having gathered the multitude, they delivered the letter. 31. When they read the letter, they rejoiced because of its encouraging message.) Luke gives no indication that the missionaries visited the churches in Samaria and Phoenicia, as they did on their way to Jerusalem (v. 3). Yet it is possible that Paul, Barnabas, and the others traveled northward along the coastal area and communicated the council s message to the churches along the way. When the messengers reach Antioch, they convene the entire church in that city and deliver the letter to its leaders. These church officials read the communication from the Jerusalem Council in the hearing of all the people.

Now the Gentile believers learn firsthand that the council has adopted the views of Paul and Barnabas and has rejected the demands of the Jewish Christians who belonged to the party of the Pharisees (v. 5). The effect of the letter and the satisfactory explanation given by Judas and Silas is joy and gladness in the hearts of believers. Undoubtedly, Paul and Barnabas also render their words of insight. In brief, the people are encouraged by the letter and the words of the messengers.��61�� Apparently, they have no objections to the four stipulations of the council. Like the Christians in Jerusalem, they wish to maintain the unity of the church; thus they are willing to do their part to promote harmony and peace.) 32. Judas and Silas, who also were prophets, encouraged and strengthened the brothers with many words. 33.

After they had spent some time there, they departed from the brothers in peace and returned to those who had sent them.) The council s reason for choosing Judas and Silas as emissaries to Antioch is obvious. First, these two speak Greek fluently, so they are able to address the Gentile Christians in that language. Next, they are prophets who use their gift of preaching to encourage and strengthen the believers in Antioch.��62�� We know that the church there already had a number of prophets, among whom were Barnabas and Paul (13:1). Luke is fully aware of this fact, but in this verse he calls attention to the two prophets from Jerusalem who have come to encourage and support the Antiochean believers. These two go about and orally make known the riches of salvation in Christ.) Both Judas and Silas remain in Antioch for some time and continue their preaching ministry. They are in the employ of the Antiochean church, so to speak.

And as the text indicates (v. 33), the brothers there send them back to the body that had commissioned them. In one short clause, Luke describes the relationship between the two prophets and the church in Antioch: They departed from the brothers in peace. The expression in peace is actually a farewell greeting that was in common use at that time.��63��) Because Silas is present in Antioch when Paul begins his second missionary journey, copyists in later centuries of the Christian era added explanatory notes that were incorporated in the text. To illustrate, one Greek text has the reading: However, it seemed good to Silas to remain there (NKJV). Another has a further expansion, But it seemed good to Silas that they remain, and Judas journeyed alone (Western text).��64�� Scholars are of the opinion that these notes are not original; therefore they delete verse 34.) 35. Paul and Barnabas remained in Antioch, teaching and preaching with many others the word of the Lord.) From the Greek text we learn that Paul and Barnabas continued their stay in Antioch and thus took up the work they were doing before they made their journey to Cyprus and Asia Minor (11:26; and see 13:1; 14:28).

They have a full ministry of teaching and preaching and they do their work with many others. They teach the people the word of the Lord, much the same as the apostles used to do in Jerusalem in earlier days (2:42; 5:42). In view of the leadership talent in the Antiochean church, we must say that Antioch, not Jerusalem, gradually became the center for ecclesiastical growth, development, and missionary outreach.) ) Greek Words, Phrases, and Constructions in 15:30 33) Verse 30) �1 �r� �V with Judas, Silas, Paul, and Barnabas were also some others from Antioch (v. 2).) �x �� multitude. In context, this word at times means the church (6:2, 5; 15:12).) Verse 32) ��p �� the preoposition �� expresses attendant circumstance and conveys a precise meaning: at length (with much talk). ��65��) Codex Bezae supplements the text. After the present participle D��, it adds: filled with the Holy Spirit. This particular manuscript includes many references to the Holy Spirit (see 11:16; 15:7, 29; 19:1; 20:3).) Verse 33) �� the aorist passive of �� (I dismiss) suggests that the Antiochean church is the agent.) All the leading manuscripts read, to those who had sent them.

The Textus Receptus and the Majority Text prefer the shorter reading to the apostles.��66�� However, in view of the broader context (apostles, elders, and the entire church, v. 22), the shorter version lacks necessary support.) ) ) VII. The Second Missionary Journey) 15:36 18:22) A. Revisiting the Churches) 15:36 16:5) As a historian, Luke traces the development of the Christian church and describes how the results of Paul s first missionary journey prompted the convening of the Jerusalem Council. During Paul s first outreach into Gentile territory, numerous Gentiles came to the faith but were not welcomed by some of the Jewish members of the church. After the Jerusalem Council, Paul commences his second journey with the apostolic decrees in hand (see 16:4) and openly welcomes Gentile Christians to full membership.) Not everyone present at the Jerusalem Council agreed to the decisions that had been made. In reality, Judaizers followed Paul and Barnabas to Antioch and went as far as the churches in Galatia.

In all these places, they disregarded the apostolic decrees and demanded from the Gentile converts circumcision and strict adherence to the Levitical law.��67��) 1 1 2 8 0 “tw://bible.?id=48.2.12|AUTODETECT|” According to Paul, Peter came to Antioch, ate with the Gentile Christians, and thus fully supported the decisions made by the Jerusalem Council 7 1 -1 9 0 “tw://bible.?id=48.2.12|AUTODETECT|” Gal. 2:12) 1 1 -1 9 0 “tw://bible.?id=48.2.13|AUTODETECT|” ). However, when some men came from James, Peter was influenced by them and decided no longer to have table fellowship with Gentile Christians. The reference to James does not mean that James had delegated these men to sow discord in the church at Antioch. Far more natural would seem to be the explanation that they came from the church at Jerusalem, a church in which James occupied a position of special prominence. ��68�� All indications seem to be that these people are of the same mold as those who earlier had insisted on making circumcision a prerequisite for salvation (v. 1). When they came to Antioch, they were able to influence not only Peter but also other Jewish Christians, including Barnabas 7 1 -1 9 0 “tw://bible.?id=48.2.13|AUTODETECT|” Gal. 2:13) 1 1 -1 9 0 0 ). Paul immediately saw through their hypocrisy. He openly rebuked Peter and told him to forsake the error of his way. Paul did not reveal what he said to Barnabas, but we surmise that he addressed him in a similar manner.) 1 10 2 8 0 0 In a sense, Paul stood alone in keeping the right course. Perhaps from his perspective, this incident adversely affected the splendid relationship that had existed between him and Barnabas. Further, this episode probably induced the sharp disagreement that resulted in a break between these two friends (v. 39). We know that Paul s unwillingness to take John Mark along on the second missionary journey stemmed from Mark s decision to desert Paul and Barnabas. But we assume that Paul had additional reasons for his unhappiness with Mark. Unfortunately, we lack factual evidence about what these reasons may have been.) ) 1.

Separation) 15:36 41) 36 After some time Paul said to Barnabas, Let us return and visit the brothers in every city in which we preached the word of the Lord and see how they are. 37 But Barnabas wanted to take John, also called Mark, with them. 38 Paul insisted that they should not take him along, because he had deserted them in Pamphylia and had not accompanied them to that work. 39 And there arose such a sharp disagreement that they separated. Barnabas took Mark with him and sailed to Cyprus, 40 while Paul chose Silas and departed, commended by the brothers to the grace of the Lord. 41 Paul went through Syria and Cilicia, strengthening the churches.) ) 36. After some time Paul said to Barnabas, Let us return and visit the brothers in every city in which we preached the word of the Lord and see how they are. ) We are unable to determine how long the missionaries stayed in Antioch. Possibly they remained there for a number of months in the Greek text Luke writes the general reference after some time. The spiritual needs of the newly founded churches in Asia Minor, however, were on the minds and in the prayers of Paul and Barnabas. Whereas the Holy Spirit initiated the first missionary journey, the plan to return to Asia Minor originated with Paul.

That is, Paul s calling to be an apostle to the Gentiles did not cease after completing the first journey: once a missionary, always a missionary! Moreover, his life s calling was not to minister to the spiritual needs of the believers in Antioch but to those of the Gentiles in Asia Minor, Greece, and Italy.��69��) Paul addresses Barnabas as his missionary partner and suggests to him that they return to the believers in the various cities where they earlier had preached the gospel. He calls the believers brothers who had heard the word of the Lord, and intimates that these Gentile Christians need pastoral guidance, counsel, and help. Throughout Acts, Luke interchanges the terms word of God and word of the Lord (see, for example, 8:14, 25).) 37. But Barnabas wanted to take John, also called Mark, with them, 38. Paul insisted that they should not take him along, because he had deserted them in Pamphylia and had not accompanied them to that work.) 1 1 2 8 0 “tw://bible.?id=51.4.10|AUTODETECT|” Barnabas agrees with Paul s suggestion, but he adds that Mark should accompany them. First, remember that Barnabas and Mark were cousins 7 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” Col. 4:10) 1 1 -1 9 0 0 ). Next, although Mark had left the missionaries during the journey in Asia Minor and returned to Jerusalem, we infer that now he had traveled to Antioch and wished to serve Paul and Barnabas again as an assistant. Barnabas wanted to give Mark a second chance to prove himself a worthy companion. And third, at the outset of the first missionary journey, Barnabas was the leader who ranked first in importance (13:1, 7). But when the second journey is planned, Paul is in command and reacts negatively to the suggestion to take along John Mark.) 1 1 2 8 0 0 Many people in the first century had two names: the one acceptable to Greeks and Romans, the other reflecting the person s Semitic heritage (e.g., Matthew and Levi, Paul and Saul). Likewise, John Mark seems to have been called John by his Jewish friends but was known as Mark in the Gentile world. In the Roman empire, the name Marcus (Mark) was very common. For some reason, Luke stresses this double name: three times he indicates that John is also called Mark (12:12, 25; 15:37).) 1 1 2 8 0 “tw://bible.?id=51.4.10|AUTODETECT|” When Luke writes the Book of Acts, he considers Mark a friend and fellow worker in preaching and teaching Christ s gospel 7 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” Col. 4:10) 1 1 -1 9 0 “tw://bible.?id=51.4.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.4.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” Philem. 24) 1 1 -1 9 0 0 ). He has difficulty reporting that Mark was the object of contention that led to a separation between Paul and Barnabas. Understandably, Luke merely states the essentials and excludes the details. He reports the controversy but fails to delineate the basic causes. Thus we could ask whether Paul was too harsh when Barnabas, who had distinguished himself as an encourager (4:36; 9:27; 11:24 25), spoke on behalf of Mark. Should not Paul have shown a forgiving spirit and reinstated Mark as a fellow worker? From Paul s perspective, however, Mark had broken his pledge to be a bond servant of Jesus Christ when he forsook the missionaries and returned to Jerusalem (13:13)��70�� We must answer that Paul doubted whether Mark could function as a missionary who, regardless of the consequences, had dedicated his life to Christ.) 1 1 2 8 0 “tw://bible.?id=51.4.10|AUTODETECT|” Paul insisted��71�� that they should not take [Mark] along. He considers Mark unsuitable for the task that lies before them. From Paul s letters we know that reconciliation took place and that Paul even recommended Mark to the church at Colosse 7 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” Col. 4:10) 1 1 -1 9 0 “tw://bible.?id=55.4.11|AUTODETECT|” ). At the end of Paul s life, he requests that Mark come to his prison cell in Rome. He adds that Mark has been helpful to him in his ministry 7 1 -1 9 0 “tw://bible.?id=55.4.11|AUTODETECT|” II Tim. 4:11) 1 1 -1 9 0 “tw://bible.?id=60.5.13|AUTODETECT|” ). Moreover, Peter calls him his son 7 1 -1 9 0 “tw://bible.?id=60.5.13|AUTODETECT|” I Peter 5:13) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 In other words, Mark has the necessary qualifications but Paul is not yet convinced that this is so. The Greek indicates that Paul kept insisting that they not take Mark because he had deserted them in Pamphylia and had not accompanied them to Pisidian Antioch, Iconium, Lystra, and Derbe.) 39. And there arose such a sharp disagreement that they separated. Barnabas took Mark with him and sailed to Cyprus.) 1 1 2 8 0 “tw://bible.?id=46.13.5|AUTODETECT|” Luke uses strong language when he reports the rupture in the relationship between Paul and Barnabas. In Greek, the expression translated sharp disagreement comes from a word that means to provoke to anger 7 1 -1 9 0 “tw://bible.?id=46.13.5|AUTODETECT|” I Cor. 13:5) 1 1 -1 9 0 0 ).��72�� Luke only states the fact but leaves its interpretation to the reader. In this verse, he mentions Barnabas for the last time when he writes that Barnabas and Mark sail for Cyprus.) 1 1 2 8 0 “tw://bible.?id=46.9.6|AUTODETECT|” Nevertheless, Paul does not harbor any lingering animosity, for in his epistles he writes words of appreciation. He asks the Corinthians whether he and Barnabas have the right to work at a trade 7 1 -1 9 0 “tw://bible.?id=46.9.6|AUTODETECT|” I Cor. 9:6) 1 1 -1 9 0 “tw://bible.?id=48.2.13|AUTODETECT|” ). And if we aver that Paul composed Galatians from Corinth on his second missionary journey, we read that the apostle does not denigrate Barnabas but merely mentions his name 7 1 -1 9 0 “tw://bible.?id=48.2.13|AUTODETECT|” Gal. 2:13) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 Barnabas and Mark leave for Cyprus, which is the native land of Barnabas and perhaps of Mark also. Luke does not relate that the church in Antioch commended them to the task at hand (although it may have done so). He simply notes that the two missionaries left for Cyprus.) 40. While Paul chose Silas and departed, commended by the brothers to the grace of the Lord. 41. Paul went through Syria and Cilicia, strengthening the churches.) In God s providence, not one team of missionaries but two teams leave from Antioch. Even if we know nothing about the result of the work performed by Barnabas and Mark, we still see God s marvelous care for the believers in Cyprus.

God also tends to the needs of the Christians in Asia Minor by sending Paul and Silas.) The name Silas has its counterpart in the Latin form Silvanus. The shorter name was in vogue among Jewish people, because it seemed to be related to the name Saul. In the Greek text, both Paul and Peter prefer the longer form.��73�� Like Paul (also called Saul), Silas probably used both names and had them from birth. ��74�� Paul had become acquainted with Silas at the Jerusalem Council (v. 22) and had traveled with him to Antioch. With his ability to preach (v. 32) and his status as Roman citizen (16:37), Silas became a prime candidate to accompany Paul on his second missionary journey.) The relationship between Paul and Silas is different from that of Paul and Barnabas. Luke never calls Silas an apostle, yet he refers twice to the apostle Barnabas. Silas accompanied Paul not as an equal but as a subordinate.

By contrast, Paul always regarded Barnabas as his equal and in earlier days as his leader and mentor.) The Antiochean church commends Paul and Silas to the grace of the Lord. The church in Antioch, in effect, commissions Paul and Silas for this second missionary journey. Nonetheless, at this time Paul is only planning to visit the believers in the towns where he and Barnabas had preached the gospel. After commending the missionaries to the Lord s grace, the brothers in Antioch send them on their way.) This second journey proves to be far more significant than Paul s first one: he brings the gospel from the continent of Asia to that of Europe when he eventually leaves Asia Minor and travels to Macedonia.) Luke is brief in his description of Paul s visit to the churches in Syria and Cilicia. First, the route leads through the city of Tarsus, which is home for Paul. Next, Silas is the letter carrier and is able to explain the apostolic decrees to the various churches they visit.

And last, the mountain pass, the Cilician Gates, that provided access from Cilicia to the north and east must have been sufficiently safe that Paul and Silas were able to travel to Derbe and Lystra.) ) Practical Considerations in 15:36 41) 1 1 2 8 0 “tw://bible.?id=43.17.22|AUTODETECT|” Since the sixteenth-century Reformation, the church has suffered numerous divisions along either denominational, cultural, geographical, nationalistic, linguistic, doctrinal, ecclesiastical, or administrative lines. Justifications for a schism often reveal a declaration of adherence to truth at the expense of unity. Jesus prayer for the unity of the church, that they may be one 7 1 -1 9 0 “tw://bible.?id=43.17.22|AUTODETECT|” John 17:22) 1 1 -1 9 0 0 , NIV), sad to say, frequently goes unheeded. Separation seems to be the rule and unification the exception. Mergers at times occur only after years of consultation and review, while schisms emerge with surprising rapidity.) 1 46 2 8 0 0 Sometimes ecclesiastical controversies arise not from doctrinal issues but from personality conflicts. The clash between Paul and Barnabas is a case in point. No one owed more to Barnabas for introducing him to the apostles in Jerusalem (9:27), for inviting him to teach in Antioch (11:25 26), and for providing companionship in Cyprus and Asia Minor than Paul. In the church of Jerusalem, the apostles had called Barnabas the son of encouragement (4:36). In turn, Barnabas depended on Paul to lead, preach, teach, and exhort. Barnabas knew that Paul had vision and adhered to principles.) Yet both men were human, as they themselves had said in Lystra (14:15).��75�� They permitted anger to disrupt a friendship and bitterness to cause a division.

Notwithstanding God s care and providence in rising this incident for the progress of the gospel, Paul and Barnabas had to entertain sad memories of a fracture that both would rather have avoided.) Do we promote unity at the expense of truth? Not at all. As an anonymous writer put it: When the Bible speaks about church unity, it speaks of unity not at the expense of truth but on the basis of it. ) ) Greek Words, Phrases, and Constructions in 15:36 41) Verse 36) �� this aorist participle assumes the same function as the main verb �� (aorist active subjunctive). Together they convey the meaning of the hortatory subjunctive: Let us return and visit. ) �7� the antecedent of this relative pronoun in the feminine plural is the singular noun �� (city). It is used distributively with the preposition �� (in [every city]).��76��) Verses 37 38) �� to take along. This is the constative aorist, that is, it refers to the action in its entirety.��77�� Note that Luke uses the same verb but in the present tense in verse 38.) The imperfect tense in the main verbs of both verses �� (wanted) and �� (insisted) indicates that the alteration was not limited to a momentary flash of anger.) Verse 39) e�� with the aorist passive infinitive �� (to separate) the adverb expresses actual result: so that they separated. ��78��) Verse 41) �� the descriptive imperfect of the verb �� (I go through) depicts Paul and Silas visiting and strengthening many churches.) Codex Bezae adds a clause: delivering [to them] the commands of the elders. ��79�� But the authenticity of this addition is undermined by parallels in verses 22 and 23 and 16:4.) Summary of Chapter 15) In the church at Antioch some men from Judea teach that believers must be circumcised and adhere to the Mosaic law before they can be saved.

Paul and Barnabas object to this teaching. The Antiochean church appoints them and others to present this matter to the apostles and elders in Jerusalem. On the way, the delegation travels through Phoenicia and Samaria and tells the churches about the conversion of Gentiles. And in Jerusalem its members report the work God has done through the missionaries.) The apostles and elders meet to discuss the question of circumcision and adherence to the law of Moses. Peter addresses them and points to the work God is doing among the Gentiles. He states that God makes no distinction between Jews and Gentiles.

Hence, the yoke of the law, which even the Jews are unable to bear, ought not to be placed on the Gentiles. Salvation is through the grace of Jesus Christ.) After Paul and Barnabas have spoken, James addresses the assembly and declares that he agrees with Peter s presentation. James refers to the teaching of the Scriptures and then suggests that the Gentiles be asked to abstain from polluted food, fornication, meat from animals that were strangled, and blood. The entire council approves of this suggestion and appoints Judas and Silas to accompany Paul and Barnabas to Antioch to deliver the letter from the council. In Antioch, the people receive the letter, hear it read, and are glad. Judas and Silas leave but Paul and Barnabas stay.) Paul and Barnabas speak words of discord because John Mark, who had deserted the missionaries in Pamphylia, now wishes to accompany them.

Their discord results in separation, so that Barnabas takes Mark and goes to Cyprus. Paul takes Silas and visits the churches in Syria and Cilicia.) ) ) ) ) 1 E.g., Colin J. Hemer, The Book of Acts in the Setting of Hellenistic History, ed. Conrad H. Gempf (T�bingen: Mohr, 1989), p. 264.) NIV New International Version) 2 William Hendriksen, Exposition of Galatians, New Testament Commentary series (Grand Rapids: Baker, 1968), p. 73. For an extensive discussion of the arguments, see pp. 70 74.) 3 Martin Hengel, Acts and the History of Earliest Christianity, trans.

John Bowden (Philadelphia: Fortress, 1980), p. 111.) 4 Jakob van Bruggen, Na Veertien Jaren : De Datering van het in Galaten 2 genoemde Overleg te Jeruzalem (Kampen: Kok, 1973), pp. 163, 237; Pierson Parker, Once More, Acts and Galatians, JBL 86 (1967): 175 82.) 5 Refer to F. F. Bruce, The Book of the Acts, rev. ed., New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1988), pp. 284 85. See also his Commentary on Galatians, New International Greek Testament Commentary series (Exeter: Paternoster; Grand Rapids: Eerdmans, 1982), p. 128.) 6 David John Williams, Acts, Good News Commentary series (San Francisco: Harper and Row, 1985), p. 249.) 7 Donald Guthrie, New Testament Theology (Downers Grove: Inter-Varsity, 1981), p. 686.) 8 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 426 27. The additions are italicized.) 9 Nes-Al, 26th ed.) 10 Refer to Lake and Cadbury, Beginnings, vol. 4, p. 171.) 11 John Albert Bengel, Gnomon of the New Testament, ed.

Andrew R. Fausset, 5 vols. (Edinburgh: Clark, 1877), vol. 2, p. 643.) 12 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 45; Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 218.) 13 Moule, Idiom-Book, p. 162.) 14 Bauer, p. 709.) 15 Theo Sorg, NIDNTT, vol. 2, p. 183.) 16 F. W.

Grosheide, De Handelingen der Apostelen, Kommentaar op het Nieuwe Testament series, 2 vols. (Amsterdam: Van Bottenburg, 1948), vol. 2, p. 29.) 17 John Calvin, Commentary on the Acts of the Apostles, ed. David W. Torrance and Thomas F. Torrance, 2 vols. (Grand Rapids: Eerdmans, 1966), vol. 2, p. 35.) 18 Consult Marten H. Woudstra, Circumcision, EDT, p. 245.) 19 Heinrich Seesemann, TDNT, vol. 6, p. 27. See also Walter Schneider and Colin Brown, NIDNTT, vol. 3, p. 801.) 20 Consult M.

Maher, Take My Yoke upon You (Matt. xi. 29), NTS 22 (1975 76): 97 103; Hans-Georg Link and Colin Brown, NIDNTT, vol. 3, pp. 1160 65.) 1 1 2 8 0 “tw://bible.?id=44.15.10|AUTODETECT|” 21 Refer to John Nolland, A Fresh Look at ) 7 1 -1 9 0 “tw://bible.?id=44.15.10|AUTODETECT|” Acts 15.10) 1 1 -1 9 0 0 , NTS 27 (1980): 111 12.) 1 4 2 8 0 0 22 Emil Sch�rer, The History of the Jewish People in the Age of Jesus Christ (175 b.c. a.d. 135), rev. and ed. Geza Vermes and Fergus Millar, 3 vols. (Edinburgh: Clark, 1973 87), vol. 2, p. 466.) 23 Guthrie, New Testament Theology, p. 617; Hengel, Acts and the History, p. 125.) 24 Consult I. Howard Marshall, The Acts of the Apostles: An Introduction and Commentary, Tyndale New Testament Commentary series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1980), p. 250.) 25 The exception Isaiah 14:14, where the people of Lystra honor Barnabas as Zeus and Paul as Hermes, the messenger of Zeus.) 1 1 2 8 0 “tw://bible.?id=46.14.28|AUTODETECT|” 26 Lake and Cadbury, Beginnings, vol. 4, p. 175. Compare 12:17; ) 7 1 -1 9 0 “tw://bible.?id=46.14.28|AUTODETECT|” I Cor. 14:28) 1 1 -1 9 0 “tw://bible.?id=46.14.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=46.14.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.14.34|AUTODETECT|” 34) 1 1 -1 9 0 0 . The Western witnesses add this clause at the beginning of verse 15: And when the elders assented to what had been spoken by Peter. Metzger, Textual Commentary, p. 429.) 1 8 2 8 0 0 27 Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1877; Grand Rapids: Guardian, 1976), vol. 2, p. 165.) 28 Eusebius asserts that James was the first to receive from the Saviour and the apostles the episcopate of the church at Jerusalem. Ecclesiastical History 7.19.1 (LCL); see also 2.1.3; 2.23.1 19.) 29 Refer to Simon J. Kistemaker, Exposition of the Epistle of James and the Epistles of John, New Testament Commentary series (Grand Rapids: Baker, 1986), pp. 9 10.) 30 Consult Leon Morris, New Testament Theology (Grand Rapids: Zondervan, Academie Books, 1986), p. 156.) 31 The term appears 162 times in the New Testament, In about 100 instances ethnos is used in contrast to Jews and Christians. Hans Bietenhard, NIDNTT, vol. 2, p. 793.) 32 Grosheide, Handelingen der Apostelen, vol. 2, p. 38.) 33 See especially Nils A. Dahl, A People for His Name (Acts xv. 14), NTS 4 (1958): 319 27; Jacques Dupont, Un Peuple d entre les Nations, NTS 31 (1985): 321 25.) 34 For example, Marshall, Acts, p. 252; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 3d (rev. and enl.) ed. (Grand Rapids: Eerdmans, 1990), p. 340.) 1 1 2 8 0 “tw://bible.?id=30.9.9-30.9.15|AUTODETECT|” 35 Consult Walter C. Kaiser, Jr., The Davidic Promise and the Inclusion of the Gentiles 7 1 -1 9 0 “tw://bible.?id=30.9.9-30.9.15|AUTODETECT|” Amos 9:9 15) 1 1 -1 9 0 “tw://bible.?id=44.15.13-44.15.18|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=44.15.13-44.15.18|AUTODETECT|” Acts 15:13 18) 1 1 -1 9 0 0 ): A Test Passage for Theological Systems, JETS 20 (1977): 97 111.) 1 1 2 8 0 “tw://bible.?id=30.9.0|AUTODETECT|” 36 Calvin, Acts of the Apostles, vol. 2, p. 46. Michael A. Braun, however, contends that James choice of ) 7 1 -1 9 0 “tw://bible.?id=30.9.0|AUTODETECT|” Amos 9) 1 1 -1 9 0 0 was a rather arbitrary one. See James Use of Amos at the Jerusalem Council: Steps Toward a Possible Solution of the Textual and Theological Problems, JETS 20 (1977): 113.) 1 1 2 8 0 0 37 For a detailed study, see Braun, James Use of Amos, pp. 114 17.) 1 1 2 8 0 “tw://bible.?id=30.9.11-30.9.15|AUTODETECT|” 38 J. de Waard, A Comparative Study of the Old Testament Text in the Dead Sea Scrolls (Leiden: Brill, 1965), pp. 24 26. For a comprehensive study of ) 7 1 -1 9 0 “tw://bible.?id=30.9.11-30.9.15|AUTODETECT|” Amos 9:11 15) 1 1 -1 9 0 “tw://bible.?id=44.15.14-44.15.20|AUTODETECT|” in the context of ) 7 1 -1 9 0 “tw://bible.?id=44.15.14-44.15.20|AUTODETECT|” Acts 15:14 20) 1 1 -1 9 0 0 , see O. Palmer Robertson, Hermeneutics of Continuity, in Continuity and Discontinuity: Perspectives on the Relationship Between the Old and New Testaments, ed. John S. Feinberg (Westchester, Ill.: Crossway, 1988), pp. 89 108.) 1 5 2 8 0 0 39 Kaiser, Davidic Promise, pp. 105 6; Robertson, Hermeneutics of Continuity, p. 97.) 40 The [Hebrew] verb yyraw is emended to read ydraw . In the history of the transmission of the O[ld] T[estament] there was a time when d and y were virtually indistinguishable. Braun, James Use of Amos, p. 117. See also Alford, Alford s Greek Testament, p. 165.) 41 Volkmar Herntrich, TDNT, vol. 4, p. 208.) 42 See GNB, MLB, JB; see also Bruce, Book of the Acts, p. 292; Richard N. Longenecker, The Acts of the Apostles, in vol. 9 of The Expositor s Bible Commentary, ed. Frank E.

Gaebelein, 12 vols. (Grand Rapids: Zondervan, 1981), p. 449; Robertson, Hermeneutics of Continuity, p. 104.) 43 R. C. H. Lenski, The Interpretation of the Acts of the Apostles (Columbus: Wartburg, 1944), p. 613.) 1 1 2 8 0 “tw://bible.?id=2.34.15|AUTODETECT|” 44 See also ) 7 1 -1 9 0 “tw://bible.?id=2.34.15|AUTODETECT|” Exod. 34:15) 1 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.8.1|AUTODETECT|” I Cor. 8:1) 1 1 -1 9 0 “tw://bible.?id=46.8.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=46.8.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.8.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=46.10.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.19|AUTODETECT|” 10:19) 1 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.14|AUTODETECT|” Rev. 2:14) 1 1 -1 9 0 “tw://bible.?id=66.2.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ; Wilhelm Mundle, NIDNTT, vol. 2, p. 286; Colin Brown, NIDNTT, vol. 3, p. 432; Friedrich B�chsel, TDNT, vol. 2, p. 378; David R. Catchpole, Paul, James and the Apostolic Decree, NTS 23 (1977): 428 44.) 1 8 2 8 0 0 45 Calvin, Acts of the Apostles, vol. 2, p. 51.) 46 Martin Dibelius avers, Thus the contents of the decree are regarded virtually as a concession by the people of Jerusalem to the Gentile Christians, and not the reverse. Studies in the Acts of the Apostles (London: SCM, 1956), p. 97.) 47 Sch�rer, History of the Jewish People, vol. 2, p. 427.) 48 Metzger, Textual Commentary, pp. 431 32.) 49 Kirsopp Lake, The Apostolic Council of Jerusalem, Beginnings, vol. 5, pp. 206 7.) 50 Moule, Idiom-Book, p. 8.) 51 See 15:2 (one definite article in Greek with the two nouns apostles and elders), 4, 6, 22, 23; 16:4. Consult Guthrie, New Testament Theology, p. 740.) 52 Refer to B. N. Kaye, Acts Portrait of Silas, NovT 21 (1979): 13 26.) 1 1 2 8 0 “tw://bible.?id=59.1.2|AUTODETECT|” 53 ) 7 1 -1 9 0 “tw://bible.?id=59.1.2|AUTODETECT|” James 1:2) 1 1 -1 9 0 “tw://bible.?id=59.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.1.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=59.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.1.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=59.2.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.1|AUTODETECT|” 2:1) 1 1 -1 9 0 “tw://bible.?id=59.2.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.2.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=59.2.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.2.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=59.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.3.1|AUTODETECT|” 3:1) 1 1 -1 9 0 “tw://bible.?id=59.3.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.3.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=59.3.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.3.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=59.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.4.11|AUTODETECT|” 4:11) 1 1 -1 9 0 “tw://bible.?id=59.5.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.7|AUTODETECT|” 5:7) 1 1 -1 9 0 “tw://bible.?id=59.5.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.5.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=59.5.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.5.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=59.5.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=59.5.19|AUTODETECT|” 19) 1 1 -1 9 0 0 .) 1 9 2 8 0 0 54 E. M. B. Green, Syria and Cilicia A Note, ExpT 71 (1959): 52 53.) 55 Consult Morris, New Testament Theology, p. 194.) 56 Gordon D. Fee, The First Epistle to the Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 359.) 57 For the textual variations of verse 29, see the Textual Note on 15:20 after the explanation of verse 21. Also refer to M.

Simon, The Apostolic Degree and Its Setting in the Ancient Church, BJRUL 52 (1970): 437 60.) 58 In Greek, see 2:23; 5:12; 7:25; 11:30; 14:3; 19:11, 26.) 59 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 787.) 60 Thayer, p. 142.) 61 The Greek has the word paraklsis, which can mean either consolation (KJV), exhortation (RSV), or encouragement (NKJV). Translators, however, prefer the last choice. Compare 13:15.) 62 Refer to Everett F. Harrison, The Apostolic Church (Grand Rapids: Eerdmans, 1985), p. 134.) 1 1 2 8 0 “tw://bible.?id=41.5.34|AUTODETECT|” 63 Refer to Ronald F. Youngblood, Peace, ISBE, vol. 3, p. 733. And compare ) 7 1 -1 9 0 “tw://bible.?id=41.5.34|AUTODETECT|” Mark 5:34) 1 1 -1 9 0 “tw://bible.?id=42.7.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.50|AUTODETECT|” Luke 7:50) 1 1 -1 9 0 “tw://bible.?id=42.8.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.48|AUTODETECT|” 8:48) 1 1 -1 9 0 “tw://bible.?id=44.16.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.16.36|AUTODETECT|” Acts 16:36) 1 1 -1 9 0 “tw://bible.?id=46.16.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.11|AUTODETECT|” I Cor. 16:11) 1 1 -1 9 0 “tw://bible.?id=59.2.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.16|AUTODETECT|” James 2:16) 1 1 -1 9 0 0 (NASB).) 1 4 2 8 0 0 NKJV New King James Version) 64 Metzger, Textual Commentary, p. 439.) 65 Moule, Idiom-Book, p. 57.) 66 Arthur L. Farstad and Zane C. Hodges, The Greek New Testament According to the Majority Text (Nashville: Nelson, 1982), p. 428.) 1 1 2 8 0 “tw://bible.?id=48.2.11-48.2.12|AUTODETECT|” 67 Compare ) 7 1 -1 9 0 “tw://bible.?id=48.2.11-48.2.12|AUTODETECT|” Gal. 2:11 12) 1 1 -1 9 0 “tw://bible.?id=48.3.10-48.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.10-48.3.12|AUTODETECT|” 3:10 12) 1 1 -1 9 0 “tw://bible.?id=48.5.2-48.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.2-48.5.3|AUTODETECT|” 5:2 3) 1 1 -1 9 0 “tw://bible.?id=48.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.12|AUTODETECT|” 6:12) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 68 Hendriksen, Galatians, p. 93. Also consult Herman N. Ridderbos, Galatians, Epistle to the, ISBE, vol. 2, pp. 382 83.) 69 Grosheide, Handelingen der Apostelen, vol. 2, p. 71.) 70 Calvin, Acts of the Apostles, vol. 2, p. 62.) 71 Bauer, p. 78.) 72 Heinrich Seesemann, TDNT, vol. 5, p. 857.) 1 1 2 8 0 “tw://bible.?id=47.1.19|AUTODETECT|” 73 ) 7 1 -1 9 0 “tw://bible.?id=47.1.19|AUTODETECT|” II Cor. 1:19) 1 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 1 1 -1 9 0 “tw://bible.?id=53.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.1|AUTODETECT|” II Thess. 1:1) 1 1 -1 9 0 “tw://bible.?id=60.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.12|AUTODETECT|” I Peter 5:12) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 74 Robert C. Campbell, Silas, ISBE, vol. 4, p. 509.) 75 Bruce, Book of the Acts, p. 301.) 76 Moule, Idiom-Book, pp. 59 60.) 77 H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek New Testament (1927; New York: Macmillan, 1967), p. 196.) 78 Robertson, Grammar, p. 1091.) 79 Metzger, Textual Commentary, p. 440.)

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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