To lay upon you no greater burden than these necessary things. The precise nature of the things which the council thought essential to Christian standing and life are discussed in the Expository Portion of this Commentary, and materials for the introduction of our subject will be found in it. "The letter does not say why these things were necessary, and the term was probably chosen as covering alike the views of those who held, like the Pharisee Christians, that they were binding on the Church for ever, and those who, like St. Paul, held that they were necessary only for a time, and as a measure of wise expediency." The letter is a most wise and careful one; it avoids the details of the dispute, or any report of the discussion in the council. It accuses no one, but by implication supports the position which St. Paul had taken. It effectually checked for a time the agitation created by the Judaizing party. Two dangers attended the young Christian Church.

1. A false conception of liberty in Christ, which really meant "license," and ruinous loosening of self-restraint and reasonable rule.

2. A mischievous bondage to mere forms, out of which the life and meaning had long faded, and passed. The council wisely met the twofold danger by declaring that the old forms were no longer binding, but that the Christian liberty ought to be set under safe, prudent, and mutually accepted rules and restraints. The laying on Gentile Christians of the old Judaic burdens was unreasonable. But the laying on them of burdens coming from the relations of Christian principles to the sins and evils of society, all must recognize to be reasonable. They were free, but they must not use their liberty unwisely, or so as to injure the conscience and sensitive feeling of even the weakest brother among them. We may gather from this advice given to the Antiochene Church some clear distinctions between the reasonable and unreasonable in burdens laid on us as Christians.

I. THE BURDEN OF CUSTOM IS UNREASONABLE. The plea, "Everybody does it, therefore you must," is one which the Christian is quite justified in rejecting. Fashion in religious conduct, or in religious worship, or in religious doctrine, if it is imposed as a burden, the Christian may call unreasonable. He is in no sense obliged to follow such lead unless he can clearly discern that the fashion or custom expresses the claim of the right. Oftentimes customs grow up which become a terrible slavery, and it becomes necessary for some Christians to break the bonds as resolutely as St. Paul did the bonds of these Judaizing teachers. Illustrate from the three spheres:

(1) religious doctrine;

(2) religious worship;

(3) religious society.

II. THE BURDEN OF ABROGATED LAW IS UNREASONABLE. Recognizing the progression of Divine revelation, we see that a step upwards involves freedom from the step below. Judaism was one step in Divine revelation, and it prepared for the spiritual revelation in Christ, which was a step higher. It was unreasonable to press the demands of formal Judaism, and much more unreasonable to press the claims of rabbinical Judaism, on those who had been lifted up to the spiritual and Christian platform. This point is well argued by Phillips Brooks, in a most suggestive sermon on the 'Symbol and the Reality.' He says, "There is no better test of men's progress than this advancing power to do without the things which used to be essential to their lives. As we climb a high mountain, we must keep our footing strong upon one ledge until we have fastened ourselves strongly on the next; then we may let the lower foothold go. The lives of men who have been always growing are strewed along their whole course with the things which they have learned to do without." What an overburdened life ours would be if we were compelled to carry all the old things we once valued and used with us in our advance to the new! Yet there is a sense in which, even in our Christian times, men press on us the burden of that which is past, abrogated, and done with. It may be effectively illustrated in relation to Christian doctrine. It is said that Judaic forms of sacrifice explain the Christian redemption; and we may urge that this is an unreasonable burden, and all that we need to accept is, that Judaic sacrifice was the figure and symbol, by the help of which men were prepared to apprehend and receive the moral and spiritual redemption wrought in and by the Lord Jesus. We, as well as the early disciples, may properly refuse the burden of Mosaic symbols and forms, which have had their day, done their work, and ceased to be.

III. THE BURDEN OF AGREED RULES IS REASONABLE. All associations of persons together involve mutual acceptance of conditions of fellowship; and those conditions must put limitations on personal liberty. Illustrate by the necessary rules of a nation, a club, a family, a congregation. These are reasonable, and are no infringements of liberty, but a proper expression of it. No one feels such to be a burden. Further than this, society, as constituted in each country and age, has an unwritten code of manners and morals, and this need not be unreasonable, nor is it felt to be a burden so long as it manifestly concerns the preservation of social virtue and goodness. As with the early Church, the conditions of society may make specific demands on Christians, such as are indicated in ver. 29; but these may reasonably be accepted as the restraints of the few for the good of the whole.

IV. THE BURDEN OF CHARITY IS REASONABLE. Here we come upon ground which St. Paul's teaching to the Corinthians has made very familiar. Christian love even rejoices to put itself into bonds if thus it can gain influence on others. In conclusion, urge that life properly refuses bonds, and demands free expression; but the life in Christ willingly puts itself under rules for his sake and for others' sake. - R.T.

Here we have —

I. THE SPIRIT GUIDING THE CHURCH.

1. This was in accordance with the Saviour's promise.

2. This was demonstrated by the previous history. Pentecost; the mission of Philip to Samaria, and to the Eunuch; that of Peter to Cornelius; that of the disciples to Antioch, and that of Paul and Barnabas to Cyprus and Asia Minor. With each of these the work of the Spirit was directly connected, and each pointed to the widening of the Church's boundaries so as to embrace the Gentiles.

3. This is guaranteed still, and may be detected.

(1)In the evangelistic impulses of the Church.

(2)In the doors of opportunity opening to the Church — the second invariably following the first.

II. THE SPIRIT'S GUIDANCE ACKNOWLEDGED BY THE CHURCH. "It seemed good," etc.

1. "And to us" is not an assumption of co-ordinate authority, for the Church is a creature and servant of the Spirit. It simply means acquiescence in the decision of the Spirit as indicated by recent events and no doubt by special inspiration.

2. "And to us" gives weight to the Spirit's decision, inasmuch as —

(1)Part of the Church had been opposed to what was now clearly the mind of the Spirit.

(2)Part of the Church had known the Spirit's mind, but had taken no further steps.

(3)Part of the Church had fully acted in the disclosures of the mind of the Spirit.So the divided Church was now united upon the only true basis of union. This is a lesson to the Church in all ages. When men, in spite of early training, prejudice, etc., give themselves to the work of God, what a mighty testimony to the Spirit's guidance.

III. THE SPIRIT'S GUIDANCE SEEN IN THE DECISION OF THE CHURCH.

1. In the liberality of its sentiment, "Where the Spirit of the Lord is there is liberty."

2. In its sanctified common sense. Certain things were "necessary" in order that Jews and Gentiles might work together.

(J. W. Burn.)

1. As a Spirit of freedom over the yoke of external ordinances.

2. As a Spirit of faith over the illusions of our own wisdom and righteousness.

3. As a Spirit of love over pride, obstinacy, and narrow-mindedness.

(K. Gerok.)

1. In things necessary, unity (ver. 11).

2. In things doubtful, liberty (ver. 19).

3. In all things, charity (vers. 7, 11, 20).

( Irenaeus.)

Barnabas, Barsabas, David, James, John, Judas, Mark, Paul, Peter, Silas, Simeon, SimonCilicia, Cyprus, Jerusalem, Judea, Pamphylia, Phoenicia, Samaria, Syria, Syrian AntiochAbstain, Animals, Avoid, Blood, Body, Clear, Death, Desires, Evil, Fare, Farewell, Fornication, Free, Gods, Happy, Idols, Immorality, Keeping, Law, Lewdness, Meat, Meats, Offered, Sacrificed, Sexual, Strangled, Strong, Unchastity, Whoredom, Yourselves1. Great dissensions arise regarding circumcision.
5. The apostles consult about it,
22. and send their determination by letters to the churches.
36. Paul and Barnabas, thinking to visit the brothers together,
39. disagree, and travel different ways.

Acts 15:29

     4478   meat
     5773   abstinence, discipline
     6188   immorality, sexual
     6237   sexual sin, nature of
     7315   blood, basis of life
     7525   exclusiveness
     8299   love, in relationships

Acts 15:1-29

     7241   Jerusalem, significance

Acts 15:5-31

     7512   Gentiles, in NT

Acts 15:22-29

     7026   church, leadership
     7924   fellowship, in service

Acts 15:22-41

     5108   Paul, life of

Acts 15:23-31

     5391   letters
     7610   Council of Jerusalem

Acts 15:28-29

     5286   custom

The Breaking Out of Discord
'And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. 3. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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