So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter.
Parallel Translations
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So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter.
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When they were departed they came to Antioche and gaddred the multitude togeder and delyvered the pistle.
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Nowe when they were departed, they came to Antiochia, and after that they had assembled the multitude, they deliuered the Epistle.
Cross-references (4)
Passages linked to Acts 15:30 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 6:2 The twelve summoned the multitude of the disciples and said, “It is not appropriate for us to forsake the word of God and serve tables.
- Acts 16:4 As they went on their way through the cities, they delivered the decrees to them to keep which had been ordained by the apostles and elders who were at Jerusalem.
- Acts 21:22 What then? The assembly must certainly meet, for they will hear that you have come.
- Acts 23:33 When they came to Caesarea and delivered the letter to the governor, they also presented Paul to him.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 30. When the multitude was gathered. This was the…
30. When the multitude was gathered. This was the most lawful kind of dealing to admit the whole multitude unto the reading of the epistle. For if there fall out any controversy in the doctrine of faith, it is meet that the judgment be referred over unto the learned and godly, and to such as are exercised in the Scripture; and, chiefly, to the pastors rightly ordained. Notwithstanding, because it belongeth to all alike to know for a surety what they must hold, the godly and learned teachers must make known to the whole Church what they have set down out of the word of God. For there is nothing more unfitting for holy and Christian order than to drive away the body of the people from common doctrine, as if it were a herd of swine, as they use to do under the tyranny of Popery. For because the Pope and the horned bishops did think that the people would never be obedient enough until they were brought into gross ignorance, they imagined that this was the best summary of faith, to know nothing, but to depend wholly upon their decrees. But, on the contrary, there must be a mean observed, that lawful governments may continue; and that, on the other side, the people may have that liberty which unto them belongeth, lest they be oppressed like slaves.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain It is requisite for all people to know certainly…
It is requisite for all people to know certainly what to hold in matters of faith and religion, and not that the Church by ignorance and knowing nothing, should depend upon the pleasure of a few.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 30 So when they were dismissed, they came to…
30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
Ver. 30. And when they had gathered the multitude] This was fair dealing indeed. Among Papists, the people are held in gross ignorance; and taught to believe as the Church believes; which what it is, they must neither understand nor inquire after. One of their bishops boasted that if Luther had not started up when he did, and stood in their way, they could have persuaded the common people to eat grass as horses, or do anything else they had enjoined them. (Scultet. Annal.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain When they were dismissed; Paul, Barnabas, Judas, and Silas;…
When they were dismissed; Paul, Barnabas, Judas, and Silas; which two last, were sent with the former.
Gathered the multitude together; from whom they were sent, Act 15:1,2, and that this determination of the council might be more publicly known, as all things concerning our common salvation ought to be.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Observe here, 1. With what fidelity and care Paul…
Observe here, 1. With what fidelity and care Paul and Barnabas, and Judas and Silas, delivered this decretal epistle to the church at Antioch; that is, to the whole body of Christians, believing Jews and Gentiles, then and there assembled: When they had gathered the multitude together, they delivered the epistle; that is, they called the whole church together, and presented the epistle to them.
Observe, 2. How this decree was received; namely, with universal joy and satisfaction: When they had read, they rejoiced. Every one in this Christian council was a star devoted by his office to lead men to Christ; but now being gathered together, and condensed into a council, they become a most bright and glorious constellation, every way prepared, by the emanations of heavenly light, to guide the church in this obscure affair; and accordingly, their authority being so illustrious and commanding, and the decrees so pious and prudential, their determination was received with universal satisfaction: They delivered the epistle: which when they had read, they rejoiced.
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Observe, 3. What was the subject matter of their joy, and the special occasion of their rejoicing: They rejoiced for the consolation; that is, for the great consolation which they had, in being freed from the burden of the legal ceremonies, though originally of divine institution, and appointed by God himself.
From whence we learn, That liberty from toilsome ceremonies, though originally of divine institution, much more a freedom from superstitious ceremonies has the church of Rome imposed upon her blind votaries! When in their worship they would be thought truly zealous, they are really ridiculous. They please themselves perhaps, but cannot please their Maker: all the acceptance they will find with God will be signified to them in that chiding question, "Who hath required these things at your hands?"
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain So when they were dismissed,.... That is, Paul and…
So when they were dismissed,.... That is, Paul and Barnabas, with Judas and Silas, by the apostles, elders, and church at Jerusalem:
they came to Antioch; or "came down to Antioch", as the Alexandrian copy, the Vulgate Latin, and Ethiopic versions read, agreeably to Act 15:1
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and when they had gathered the multitude together; the whole church, which consisted of many members; the company, or congregation of the faithful, as the Arabic version renders it: and as Paul and Barnabas were sent by the church at Antioch; and as the letter, which they, with Judas and Silas, brought from Jerusalem, was directed and sent to the brethren at Antioch, it was highly reasonable, and necessary, that they should be called together, and an account of the business they were sent upon be given them, and the letter be delivered to them, as it accordingly was:
they delivered the epistle; sent by the apostles, elders, and brethren at Jerusalem to them; this they put into the hands of some one or other of the brethren of the church, in order to be read.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Act 15:30-35. So when they — Paul, Barnabas, Judas,…
Act 15:30-35. So when they — Paul, Barnabas, Judas, and Silas; came to Antioch, they gathered the multitude — The private Christians, as well as the elders, and other official members of the church; for as they had all been concerned in sending them they had all a right to be informed of the result of their mission; and delivered the epistle — Containing the apostolic decree; which when they had read, they rejoiced — Namely, to find that so venerable an assembly as that which had been held at Jerusalem, had concurred with Paul and Barnabas, in vindicating the liberty of the Gentile converts from the yoke of the Mosaic ceremonies. It must be observed, the church at Antioch consisted chiefly of converted proselytes; and their joy would be in proportion to the anxiety and suspense with which they had waited for the apostles’ determination. And Judas and Silas — The special messengers from Jerusalem thither; being prophets also themselves — That is, preachers of the gospel, or teachers in the church; exhorted the brethren with many words — Did not only deliver the particular message with which they were charged, but, on the occasion of such a numerous and solemn auditory, each of them discoursed largely on the truths and duties of Christianity, exhorting them to adhere to the gospel they had embraced, and to adorn it by a corresponding conduct; and confirmed them — Not only in the belief of their freedom from the law of Moses, as a term of salvation, but in every branch of Christian faith and practice. And after they had continued there a space — A competent time; they were let go in peace — Were dismissed, doubtless, with earnest prayers for the divine blessing upon them and their labours, and with all possible expressions of kindness and respect unto the apostles, from whom they came. Notwithstanding, it pleased Silas — Who, it seems, had formed an intimate friendship with Paul; to abide there still — To continue a while longer than his companion Judas, who had come with him from Jerusalem. Paul also and Barnabas continued in Antioch — It is probable that it was during this time Peter came to Antioch; and, after having conversed for some time freely with the Gentile Christians, separated himself from them, on the arrival of some Jewish zealots from Jerusalem, according to the account given Gal 2:11, &c., where see the notes.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain . Act_15:30-35
D.—THE RETURN. THE EFFECT PRODUCED PARTLY BY THE EPISTLE, AND PARTLY BY THE REPORT OF THE MESSENGERS WHO CAME FROM JERUSALEM.
. Act_15:30-35
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30So when they were dismissed, they [These were now dismissed (μὲν ου̇̄ν), and] came to Antioch: and when they had [then they] gathered the multitude together, they [together, and] delivered the epistle: 31Which when they had read, they rejoiced for the consolation.16 32And [But] Judas and Silas, being [who were] prophets also themselves, exhorted the brethren with many words [discourses], and confirmed [strengthened] them. 33And [But], after they had tarried there a space [for a time], they were let go [dismissed] in [with] peace from [by] the brethren [in order to return, πρὸς] unto the apostles.17 34Notwithstanding [δὲ] it pleased Silas to abide there still [om. the whole verse]18. 35Paul also [But Paul, δὲ] and Barnabas continued in Antioch, teaching and preaching the word of the Lord, [in common,μετὰ] with many others also [om. also].
EXEGETICAL AND CRITICAL
Act_15:30-32. a. So when they were dismissed.—Certain religious services were probably held, when the men took leave, as in the case mentioned in Act_13:3. Ἀπολνθέντες, no doubt, refers primarily to the two messengers sent from Jerusalem, as the epistle was placed in hands, according to Act_15:23, compared with Act_15:27, and they alone could deliver it, on their arrival at Antioch, to the congregation. Still, it may be easily conjectured that all the travellers, including Paul, Barnabas, and other Antiochians, were sent away by the congregation of Jerusalem, in a fraternal spirit, and with special religious services.
b. Gathered the multitude together.—As soon as the messengers reached Antioch, they discharged the duties assigned to them, at a meeting which the whole congregation attended; the epistle was delivered and read. The result their was, that the Christians were conscious of no other feelings than those of joy, on account of the παθάκλησις which it contained, that is, its fraternal and tranquillizing language, which completely silenced the Pharisaic demands by which they had been disturbed (Luther: “comfort,” and de Wette somewhat similarly: “tranquillizing assurance.”), [“Παρεκάλεσαν, exhorted (“comforted,” Bengel), which occurs in Act_15:32, does not render it necessary to interpret the noun here: exhortation (Beza, Meyer), for the letter contains but little hortatory matter.” (de Wette).—Tr.].—After the letter had been read, the two messengers, Judas and Silas addressed the assembly, as they too, (καὶ αὐτοὶ), as well as Paul and Barnabas, were endowed with the gift of prophecy [see Act_13:1. b., and the references there.—Tr.], and, as inspired men, could utter holy and inspiring words. They now exhorted the congregation, and strengthened the souls of the believers in their faith, by copiously speaking the living word.
Act_15:33-35. And after they had tarried.—The two messengers of the congregation in Jerusalem, after having spent some time in Antioch, were dismissed by the Christians of the latter city, in order to return to the apostles. They were sent away with religious solemnities and with peace (μετʼ εἰρήνης, with sentiments of peace, and with good wishes, i.e., with blessings). [“The allusion is to the formula that was customary at parting: πορεύου, or, ὕπαγε εἰς εἰρήνην, or, ἐν εἰρήνῃ, Mar_5:34; Luk_7:50; Luk_8:48; Act_16:36; Jam_2:16.” (Meyer).—Tr.]. It appears that both Judas and Silas now returned to Jerusalem; whereas, the conjecture that Silas remained behind in Antioch, was inserted in the text as early as the fifth and sixth centuries, to which Cod. Ephraemi (rescriptus), [C., see above, note 3, appended to the text.—Tr.] and Cod. Cantabrig. [or, Bezæ; D.] belong. [“There is no improbability in supposing, either that Paul sent for Silas before setting out upon his second mission, or that Silas had returned to Antioch in the mean time.” (Alexander).—Tr.]
DOCTRINAL AND ETHICAL
1. Many different modes of exhibiting Christian truth have already been mentioned in the present narrative: παρακαλεῖν and ἐπιστηρίζειν 32, and comp. Act_15:41; Act_14:22; again, διδάσκειν, ver 35, and εὐαγγελίζεσθαι τὸν λόγον τοῦ κυρίου, ibid. The latter phrase, as in Act_14:7; Act_14:21, means the preaching of the Gospel to those who are still unacquainted with its joyful tidings; it describes the work of missionaries. Hence the statement in Act_15:35 refers to certain labors of Paul and Barnabas, partly, in the bosom of the congregation, and partly, beyond its confines, that is, in the vicinity of Antioch. Διδάσκειν describes, specially, the act of communicating doctrinal truth, which is designed to afford still clearer views, and to produce a still deeper conviction of the truth which had already been acknowledged. Παρακαλεῖν, on the other hand, designates the act of exhortation, and is applied to discourses which influence the will and the mind, and form the character of the hearer; its result is ἐπιστηρίζειν, that is, the actual strengthening of his soul.
HOMILETICAL AND PRACTICAL
Act_15:31. Which when they had read, they rejoiced.—This short epistle created joy among them. But how much more should we rejoice that we are permitted to read so many epistles of the apostles! And what a source of joy the entire Bible should be to us, which is, in truth, an epistle of God, addressed to men! (Quesnel).—No one can so fully enjoy the comfort which exemption from the law affords, as those who had previously felt the pressure of this heavy yoke. (Ap. Past.).
Act_15:32. And Judas and Silas … exhorted the brethren.—They have no wish to be idle in Antioch. How happy the faithful teacher’s heart is, when he can conduct souls to the Saviour! The slothful servant, on the other hand, imagines that he has accomplished a vast work, when he complies with his official obligations, and fulfils the public duties which are imperatively demanded. (Ap. Past.).—Even the apostolic age, although it enjoyed the ordinary means of edification furnished by the word of God, did not discard such extraordinary means of strengthening its faith. The glory of the Lord is reflected in each of his servants with a peculiar lustre; the old and well-known evangelical truth often makes a peculiar impression, when it is proclaimed in a manner to which we had not hitherto been accustomed (as at missionary festivals, ecclesiastical diets, etc.). (Williger).
Act_15:33. They were let go in peace from the brethren.—When we have faithfully delivered the message intrusted to us, we can return in peace to him who sent us; Joh_16:5; Joh_16:28. (Starke).—We should not be discouraged, nor apprehend that a religious controversy cannot be decided satisfactorily, provided that the parties fear God, and are willing to receive instruction, (id.).
Act_15:35. Paul also and Barnabas continued, etc.—Remember, O my soul, the weighty saying: “Go, when Jesus calls thee; hasten, when he draws thee; pause, when he restrains thee.”—When Jesus glorifies the day of his grace in any spot, then rejoice that mercy is granted to others.—But when he demands thy services, arise in strength; when his voice is silent in thy soul, make no attempts of thine own. (Zinzendorf).
The bond which unites the Christian congregations: we see it, I. In the teachers who went from one congregation to another with their message; II. In the truth, which, without change, was proclaimed to all alike. (Lisco).—The Gospel of the free grace of God in Christ Jesus, a consolatory epistle addressed to every conscience which is burdened by the law, Act_15:31.—The blessed journey of the messengers of peace, who carry the Gospel with them: I. They convey peace to anxious hearts, Act_15:31; II. They unite believing souls in peace, Act_15:32, comp. with Act_15:24; III. They depart in peace to the mother-church in the heavenly Jerusalem, Act_15:33.—[The Epistle of the church of Jerusalem, Act_15:23-29 : I. Occasion; II. Contents; III. Spirit in which it is written.—The effects produced by the Epistle of the church of Jerusalem, Act_15:30-31 : I. Described: (a) it assigned a proper position to the apostle of the Gentiles (opened a wider door); (b corrected the extreme views of Judæo-Christians (expelled the error concerning righteousness by works); (c) established the Gentile-Christians in their holy faith (free salvation in Christ). II. The circumstances which enabled it to produce such effects: (a) the holy source from which it proceeded; (b) the wisdom which pervaded it; (c) the important principles which it established. III. Lessons taught by these effects: (a) the Christian mode of conducting religious discussions; (b) the benefits arising from a judicious system of church government and discipline; (c) the value of the word of God as the source of light and grace. Tr.]
Footnotes:
[16]Act_15:31. [Instead of consolation (Tynd., Cranm., Geneva, Rheims) the margin of the Engl. Bible offers exhortation. IIαράκλησις, as well as Zuspruch (adopted by Lechler), admits of both versions, according to the context. Robinson (Lex. N. T.), regards the following as the sense: “instruction, teaching, i. e., hortatory.” See Exeg. note, below.—Tr.]
[17]Act_15:33. [Instead of ἀποστόλους, of text. rec. from E. G. H., recent editors read ἀποστείλαντας αὐτους, with A. B. C. D. Cod. Sin., Vulg. (ad eos qui miserant illos), many minuscules, etc.—Tr.]
[18]Act_15:34. The words: ἒδοξε δὲ τῷ Σίλα ἐπιμεῖναῖ αὐτοῦ, of text. rec. [constituting the whole of Act_15:34], are unquestionably spurious, and have been rejected by Griesbach, Lachmann and Tischendorf; they are found only in two uncial MSS. [C.D. and some versions], whereas they are wanting in the other five uncial MSS. [A. B. E. G. H. and also Cod. Sin.], in 50 minuscule mss., several ancient versions, and Chrysostom and Theophylact. [The present text of the Vulg. exhibits the words with the following addition from D.: Judas autem solus abiit Jerusalem, but the latter is omitted in Cod. Amiatinus.] This addition to the text was doubtless made for the reason that, otherwise, Act_15:40 would seem to be unintelligible. [The verse is omitted by Alford, who, with others, supposes that the interpolation is intended “to account for Silas being found again at Antioch, Act_15:40.”—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain 30. Multitude—The body of the Church, so that this…
30. Multitude—The body of the Church, so that this was an interchange from Church to Church. It was from the mother Church to the daughter Church; a parent response to a filial address.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 30–35. Reception of the letter and messengers at Antioch.…
30–35. Reception of the letter and messengers at Antioch. Departure of Judas. Silas continues in Antioch
30. came to Antioch] An early reading preferred by recent editors is came down, as in Act_8:5, Jerusalem being regarded as the chief seat of church-government, and the centre of authority. Throughout the Bible the chosen place is always spoken of as one to which men go up.
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gathered the multitude] An expression which shews of how great concern the question had become to the whole Christian body. The same word is used above (Act_15:12) of the assembly of Christians at Jerusalem.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (30) When they were dismissed, they came to Antioch.—It…
(30) When they were dismissed, they came to Antioch.—It is natural, in the absence of anything to the contrary, to infer that they returned, as they had come, through Samaria and Phœnicia, and gladdened the hearts of the disciples there by telling them of the triumph which had been won at Jerusalem for the cause of freedom.
They delivered the epistle.—We can picture to ourselves the eager excitement of that moment, the listening crowds, the letter, which as a formal missive would be sealed and tied round with thread, solemnly opened and read out aloud, mortification and murmurs on the one side, clamorous applause on the other, as each sentence repudiated the claims of the Judaisers and confirmed the principles and the work of St. Paul and Barnabas. To the Gentile converts it was, indeed—won, as it had been, after a hard battle—as the great charter of their freedom.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain They, when they were dismissed, came down for when…
They, when they were dismissed, came down for when they were dismissed, they came, A.V.; having gathered for when they had gathered, A.V. The multitude does not exactly express the idea of to plhqov, which is the fullness or the whole of the body spoken of. Thus Luk_1:10, Pan to plhqov tou laou is "The whole congregation;" ou Luk_2:13, Plhqov stratiav oujrani) is "The whole heavenly (Luk_19:37)
Apan to plhqov twn maqhtwn, The whole company of the disciples;" also Act_6:2 and Act_4:32, Tontwn is "The whole company of believers;" Act_22:3-6, To plhqov tou laou is "The whole body of the people;" in ver. 12 of this chapter, Pan to plhqov is "The whole Church of Jerusalem." So here, To plhqov means "The whole Church.
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Vers. 30-34. Effects of the mission from the Church.
The few words of the decision gave rise to a large joy and consolation at Antioch. Let us generalize this.
I THE GOSPEL BRINGS PEACE TO TROUBLED HEARTS. Freedom from the yoke of the Law only truly to be enjoyed by those who have previously smarted and groaned beneath that yoke.
II IT UNITES THE SOULS OF BELIEVERS IN PEACE. Judas and Silas, by the exercise of their prophetic gifts, exhorted and strengthened the brethren. The faithful teacher"s heart is in his element in bringing souls to the Savior.
III IT LEADS IN PEACE TOWARDS THE HEAVENLY JERUSALEM, TO THE MOTHER CHURCH ABOVE. They were sent with peace from the brethren to those who sent them forth. All interchange of love on earth, all messages of reconciliation, are prophetic of and prepare for the home of peace above. J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 30–35. They rejoiced for the consolation. When they returned…
30–35. They rejoiced for the consolation. When they returned and the letter was read to the church at Antioch, it caused great joy.
Judas and Silas, being prophets. Inspired speakers. Such speakers were necessary to the church until it had the New Testament for a guide.
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They were let go in peace. They were dismissed for Jerusalem with benedictions of peace.
It pleased Silas to abide there still. This verse is not found in the Revision, nor in the oldest MSS.
Paul also and Barnabas continued in Antioch. Probably for the greater part of a year, preaching, and assisted by many other laborers.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 30-33. Great is the delectation thrilling all of the…
30-33. Great is the delectation thrilling all of the Gentile churches upon the reading of the decrees, corroborated by the faithful testimonies and fervent exhortations of Judas and Silas, thus abundantly corroborating and impregnably fortifying the glorious doctrine of free grace already preached by Paul and Barnabas. If the church had remained true to these apostolical decrees, the world would have been evangelized and the millennium in all its glory girdled the globe with “holiness to the Lord” long centuries ago. What a pity the New Testament church, in violation of these decrees, ever apostatized and so burdened herself with material ecclesiasticisms that to her ineffaceable shame, she has not yet verified the commission, which should have been done in the Apostolic age (Mat 16:28; Mat 24:34).
Act 15:34 is an interpolation; nothing of it in the original. Because Silas became the companion of Paul, some transcriber concluded that lie did not go back to Jerusalem with Judas to make his report, but remained with Paul. This is conjecture. He had plenty of time to go back to Jerusalem with Judas and make his report to the apostles and return before Paul went off on his next tour.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain 30, 31. The object of sending Judas and Silas…
30, 31. The object of sending Judas and Silas with Paul and Barnabas was doubtless that they, having been entirely unconnected with the conversion of Gentiles, and above suspicion of undue partiality toward them, might use their personal influence with the Jewish brethren to induce them to accept the teaching of the epistle. Their journey, and the effect of the epistle, are thus stated: (30) " So, then, being sent away, they went to Antioch, and having assembled the multitude, they gave them the epistle. (31) When they read it, they rejoiced for the consolation. " The brethren residing in Antioch had not become partisans in the controversy, but had been distressed by the conflict between Paul and Barnabas and the Pharisees from Jerusalem, and desired only a satisfactory settlement of the question. The epistle, therefore, afforded them "consolation," and they cheerfully yielded to its requirements.
The triumph of Paul and Barnabas over their pharisaic opponents was most signal and complete. And it appeared all the more signal to the brethren in Antioch, from a fact not recorded by Luke. We learn from Paul's own account of the visit to Jerusalem, that Titus, who was a Gentile, went with him, and that strenuous efforts were there made to have him circumcised; but Paul returned to Antioch, with Titus still uncircumcised, and with his whole course indorsed by the apostles, the elders, and the whole Church. This ought to have settled the controversy forever.
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Before dismissing the subject of this appeal to the apostles and elders in Jerusalem, we must notice briefly the use that is made of it by the advocates of representative assemblies in the Church, for judicial and legislative purposes. Romanists, and the advocates of episcopacy generally, find in the assembly in Jerusalem the first " general council, " and have styled it "The Council of Jerusalem." The Presbyterians find in it the first synod; and others still appeal to it in general terms, as authority for assemblies of brethren to decide questions of doctrine and discipline. In order that it may properly be used as a precedent for any of these assemblies, it must be made to appear analogous to them in its essential features. But its essential features are: First, That it was occasioned by an appeal from one congregation to certain parties in one other congregation, in reference to a disputed question which the first felt unable to decide. Second, That the parties to whom the appeal was made were inspired men, who could say of their decision, when made, "It seemed good to the Holy Spirit and us ;" i. e., to the Holy Spirit as the divine arbiter, and to us as obedient subjects of his authority. It was the inspiration, and, consequently, the infallibility of the party appealed to, that suggested and that justified the appeal. In both these peculiarities all the councils and synods of Catholic and Protestant history are essentially deficient, for, instead of being called together at the request of some congregations, to decide some question presented, they consist of representatives from a number of congregations, or districts of country, assembled for the purpose of discussing and deciding whatever questions may come up among them; and instead of being infallible, their decisions are nothing but the fallible opinions of uninspired men, in reference to which it would be the height of profanity to say, "It seemed good to the Holy Spirit and us." Not till we have an assembly under the guidance of inspired men can we allow them to authoritatively decide religious questions after the precedent of this assembly in Jerusalem. All the duties, responsibilities, and privileges of disciples have already been authoritatively propounded by inspired men; and for men now to meet together for the authoritative decision of such questions, is to assume a prerogative that belongs exclusively to inspired apostles and prophets, and, at the same time, is to assume that there are deficiencies in their infallible teachings to be supplied by uninspired men.
In arguing thus upon the merits of all judicial and legislative assemblies among the Churches, we must not be understood as condemning the co-operation of different congregations, or of individuals from them, in performing duties which are imposed by divine authority. The essential difference between assemblies for these two purposes is, that in the latter we are simply uniting our energies to perform duties appointed by the word of God; while, in the former, we undertake to decide what truth and duty are -a work which none but inspired men can perform.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain The delegates in Antioch:
The delegates in Antioch:
v. 30. So when they were dismissed, they came to Antioch; and when they had gathered the multitude together, they delivered the epistle;
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v. 31. which when they had read, they rejoiced for the consolation.
v. 32. And Judas and Silas, being prophets also themselves, exhorted the brethren with many words and confirmed them.
v. 33. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.
v. 34. Notwithstanding it pleased Silas to abide there still.
v. 35. Paul also and Barnabas continued in Antioch, teaching and preaching the Word of the Lord, with many others also.
The delegates of the congregation at Jerusalem having received their credentials, they were sent away, together with Paul and Barnabas, in a spirit of brotherly love, and probably after a special farewell service; for the apostles and elders were well aware of the importance of their mission. The whole company went down to Antioch, traveling the entire distance by land. There they called a meeting of the multitude, of the entire congregation, and formally delivered the letter. And when the brethren that had been disturbed so seriously by the Judaizing teachers had read the communication, they rejoiced greatly over the consolation which it brought them. The entire congregation, being liberated from the sense of oppression which had weighed them down during the last weeks, hailed the relief of the letter with joy. This impression was further strengthened also by Judas and Silas, who, being themselves prophets, and thus endowed by God with extraordinary gifts of applying the comfort of the Gospel, personally encouraged the brethren with many a word of counsel and led them back to firm trust in the Lord’s Word and work. As a result of this mission it was clearly shown that the Lord, out of Jews and Gentiles, had made one body, the holy Christian Church, the communion of saints. Having spent some time in the midst of the congregation at Antioch, the delegates from Jerusalem were dismissed in peace, in perfect harmony, by the brethren, to return to those that had delegated them. Thus the unity of spirit found its proper expression in the fine fraternal relationship that obtained between these two congregations, which knew themselves to be one in the Lord. Opportunities for mission-work were by no means exhausted in Antioch, a fact which induced Paul and Barnabas to remain in Antioch, to spend some time there in earnest work, teaching privately whenever catechumens were found, and preaching the Gospel publicly. And in this work they were not alone, but found able assistants in others who were also constrained by the love of Christ to witness in His interest, to proclaim His Word. In this way, peace was fully restored, and the congregation soon returned to its former state of quiet growth. By the grace of God, periods of disturbance in a congregation will make the Christians more fervent in prayer, more zealous for the cause of the Lord, and more firmly established in the Word of Grace.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Connecting Statement:
Connecting Statement:
Paul, Barnabas, Judas, and Silas leave for Antioch.
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So they, when they were dismissed, came down to Antioch
The word "they" refers to Paul, Barnabas, Judas, and Silas. AT: "So when the four men were dismissed, they came down to Antioch"
when they were dismissed
This can be stated in active form. AT: "when the apostles and elders dismissed the four men" or "when the believers in Jerusalem sent them" (See: Active or Passive)
came down to Antioch
The phrase "came down" is used here because Antioch is lower in elevation than Jerusalem.
they rejoiced
"the believers in Antioch rejoiced"
because of the encouragement
The abstract noun "encouragement" can be expressed with the verb "encourage." AT: "because what the apostles and elders wrote encouraged them" (See: Abstract Nouns)
also prophets
Prophets were teachers authorized by God to speak for him. AT: "because they were prophets" or "who were also prophets"
the brothers
"the fellow believers"
strengthened them
Helping someone to depend even more on Jesus is spoken of as if they were making them physically stronger. (See: Metaphor)
translationWords
Antioch
epistle
joy
courage
prophet
brother
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 15:30-31 The believers at Antioch received the decision with…
15:30-31 The believers at Antioch received the decision with great joy that conversion to Judaism and keeping all the requirements of the law of Moses was not required of them. The dispute had been resolved, so the work of teaching and preaching in Antioch could continue unimpeded.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.