Act 15:23-29 | JFB | STEP | 23. And they wrote . . . by them —This is the first mention in the New Testament history of writing as an element in its development. And the combination here of written and oral transmission of an important decision reminds us of the first occasion of writing mentioned in the Old Testament, where a similar combination occurs ( ). But whereas there it is the deep difference between Israel and the Gentiles which is proclaimed, here it is the obliteration of that difference through faith in the Lord Jesus [BAUMGARTEN ]. greeting —The only other place in the New Testament where this word occurs (except in the letter of Lysias, ) is , which seems to show that both letters were drawn up by the same hand [BENGEL ]. the Gentiles in Antioch, and Syria, and Cilicia —showing that churches then existed in Cilicia as well as Syria, which owed their existence, in all likelihood, to Paul's labors during the interval between his return to Tarsus ( ) and his departure in company with Barnabas for Antioch (see on ).

Acts 15:23-29

23. And they wrote . . . by them—This is the first mention in the New Testament history of writing as an element in its development. And the combination here of written and oral transmission of an important decision reminds us of the first occasion of writing mentioned in the Old Testament, where a similar combination occurs (Ex 17:14). But whereas there it is the deep difference between Israel and the Gentiles which is proclaimed, here it is the obliteration of that difference through faith in the Lord Jesus [BAUMGARTEN].

greeting—The only other place in the New Testament where this word occurs (except in the letter of Lysias, Ac 23:26) is Jas 1:1, which seems to show that both letters were drawn up by the same hand [BENGEL].

the Gentiles in Antioch, and Syria, and Cilicia—showing that churches then existed in Cilicia as well as Syria, which owed their existence, in all likelihood, to Paul's labors during the interval between his return to Tarsus (Ac 9:30) and his departure in company with Barnabas for Antioch (see on Ac 11:25).

24-27. Forasmuch as we have heard that certain which went out from us have troubled you with words—without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views.

subverting your souls—Such strong language is evidently designed to express indignation at this attempt, by an unauthorized party, to bring the whole Christian Church under judicial and legal bondage.

25. our beloved Barnabas and Paul—Barnabas is put first here, and in Ac 15:12, on account of his former superior position in the church at Jerusalem (see Ac 9:27; 11:22) —an evidence this that we have the document precisely as written, as also of the credibility of this precious history.

26. Men that have hazarded—literally, "rendered up," as in will they did.

their lives for the name of our Lord Jesus Christ—Noble testimony to those beloved men! It was doubtless prompted more immediately by the narrative they had just listened to from their own lips (Ac 15:12), and judiciously inserted in this letter, to give them the highest weight as the bearers of it, along with their own deputies.

Judas and Silas . . . shall tell you the same . . . by mouth—Mark here how considerate and tender it was to send men who would be able to say of Barnabas and Paul what could not be expected to come from themselves.

28, 29. For it seemed good to the Holy Ghost and to us, &c.—The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:—a great principle this for the Church in all time.

to lay upon you no greater burden than these necessary things . . . from which if ye keep yourselves, ye shall do well—The whole language of these prohibitions, and of Ac 15:20, 21, implies that they were designed as concessions to Jewish feelings on the part of the Gentile converts, and not as things which were all of unchanging obligation. The only cause for hesitation arises from "fornication" being mixed up with the other three things; which has led many to regard the whole as permanently prohibited. But the remarks on Ac 15:20 may clear this (see on Ac 15:20). The then state of heathen society in respect of all the four things seems the reason for so mixing them up.