Church History: Date: A.D. 49-50
An honorable testimony was given by the messengers who delivered the letters: Paul and Barnabas, whom these Judaizing teachers had opposed and censured as having done only half their work, because they had brought the Gentile converts to Christianity only, and not to Judaism. Let them say what they will of these men, "They are men that are dear to us; they are our beloved Barnabas and Paul. These are men who we have a value for, a kindness for, a concern for." Sometimes it is good for those that are of eminence to express their esteem, not only for the despised truth of Christ, but for the despised preachers and defenders of that truth, to encourage them, and weaken the hands of their opposers. "They are men that have signalized themselves in the service of Christ, and therefore have deserved praise from of all the churches: they are men that have hazarded their lives for the name of our Lord Jesus Christ and therefore are worthy of double honor, and cannot be suspected of having sought any secular advantage for themselves; for they have given their all for Christ, have engaged in the most dangerous services, as good soldiers of Christ, and not only in laborious services." It is not likely that such faithful confessors should be unfaithful preachers. Those that urged circumcision did it to avoid persecution (Galatians 6:12-13); those that opposed it knew they thereby exposed themselves to persecution; and which of these were most likely to be in the right?
The testimony for Judas and Silas: "They are chosen men, and they are men that have heard our debates, and are perfectly apprised of the matter, and will tell you the same things by mouth.” What is of use to us it is good to have both in writing and by word of mouth, that we may have the advantage both of reading and of hearing it. The apostles refer them to the bearers for a further account of their judgment and their reasons, and the bearers will refer them to their letters for the certainty of the determination.
The directions given that outlined the requirements expected from the Gentile converts, in accordance with the advice given by James, was to be give so as to avoid being offensive to the Jews:
They should never eat anything that they knew had been offered in sacrifice to an idol, but look upon it as, though clean in itself, yet thereby polluted to them. This prohibition was afterwards in part removed. They were allowed to eat whatever was sold in the shambles, or set before them at their friend's table, even though it had been offered to idols, except when there was danger of becoming offended by it, that is, of giving an opportunity either to a weak Christian to think the worse of our Christianity, or to a wicked heathen to think the better of his idolatry; and in these cases it is good to let it pass. (1Corinthians 10:25).
They should not eat blood, nor drink it; but avoid everything that looked cruel and barbarous in that ceremony which had been of so long standing.
They should not eat anything that was strangled, or died of itself, or had not the blood let out.
They should be very strict in censuring those that were guilty of fornication, or marrying within the degrees prohibited by the Levitical law, which, some think, is principally intended here.
These things are in a particular manner offensive to the Jews, and therefore do not disoblige them herein for the present; in a little time the Jews will incorporate with the Gentiles, and then the danger is over.
Monday, January 31, 2011
Friday, January 28, 2011
The Councils Letter to the Gentile Believers; Acts 15:22 – 35 – Part 2
Church History: Date: A.D. 49-50
They did not send inferior people who might serve to carry the letters, and attest the receipt of them from the apostles; but they were chosen men, and chief men among the brethren, men of eminent gifts, graces, and usefulness; for these are the things which designate the leaders among the brethren, and qualify them to be the messengers of the churches. They are named here: Judas, who was called Barsabas (probably the brother of that Joseph who was called Barsabas, and was a candidate for the apostleship, (Acts 1:23), and Silas. The character which these men had in the church at Jerusalem would have some influence upon those that came from Judea, as those false teachers did, and engage them to pay the more deference to the message that was sent by them.
The purpose of the letter sent to the churches, was to notify them as to the consensus reached at the synod in this matter. There is nothing in it arrogant or assuming. There was a severe reprimand given to the Judaizing teachers: "We have heard that certain unauthorized persons came to you and have troubled you with false teachings, and we are very much concerned to hear about it. This visit is to let you know that those who preached this doctrine were false teachers, both as they produced a false commission and as they taught a false doctrine." They did a great deal of harm to the apostles and ministers at Jerusalem, in pretending that they had instructions from them to impose the ceremonial law upon the Gentiles, when there was no need for such a pretension. "They mislead you, by leading you to believe that they belonged to our church. As for their urging the law of Moses upon you, they had no authority to do so. Nor have we ever thought of such a thing, or given them the authority to use our names in it." It is not a new thing for Apostolical authority to be pleaded in defense of those doctrines and practices for which the apostles have not given either command or encouragement. They did a great deal of harm to the Gentile converts by saying they must be circumcised, and must keep the law. “They have troubled them with words and harassment. They depended upon those who told them, “If you believe in the Lord Jesus Christ you shall be saved;” and now were startled by those that told them that you must keep the law of Moses or you cannot be saved, by which they were drawn into confusion. They were distracted from pursuing pure Christianity, by filling their heads with the necessity of circumcision, and the law of Moses, which did not serve the Gospel’s purpose.
They did not send inferior people who might serve to carry the letters, and attest the receipt of them from the apostles; but they were chosen men, and chief men among the brethren, men of eminent gifts, graces, and usefulness; for these are the things which designate the leaders among the brethren, and qualify them to be the messengers of the churches. They are named here: Judas, who was called Barsabas (probably the brother of that Joseph who was called Barsabas, and was a candidate for the apostleship, (Acts 1:23), and Silas. The character which these men had in the church at Jerusalem would have some influence upon those that came from Judea, as those false teachers did, and engage them to pay the more deference to the message that was sent by them.
The purpose of the letter sent to the churches, was to notify them as to the consensus reached at the synod in this matter. There is nothing in it arrogant or assuming. There was a severe reprimand given to the Judaizing teachers: "We have heard that certain unauthorized persons came to you and have troubled you with false teachings, and we are very much concerned to hear about it. This visit is to let you know that those who preached this doctrine were false teachers, both as they produced a false commission and as they taught a false doctrine." They did a great deal of harm to the apostles and ministers at Jerusalem, in pretending that they had instructions from them to impose the ceremonial law upon the Gentiles, when there was no need for such a pretension. "They mislead you, by leading you to believe that they belonged to our church. As for their urging the law of Moses upon you, they had no authority to do so. Nor have we ever thought of such a thing, or given them the authority to use our names in it." It is not a new thing for Apostolical authority to be pleaded in defense of those doctrines and practices for which the apostles have not given either command or encouragement. They did a great deal of harm to the Gentile converts by saying they must be circumcised, and must keep the law. “They have troubled them with words and harassment. They depended upon those who told them, “If you believe in the Lord Jesus Christ you shall be saved;” and now were startled by those that told them that you must keep the law of Moses or you cannot be saved, by which they were drawn into confusion. They were distracted from pursuing pure Christianity, by filling their heads with the necessity of circumcision, and the law of Moses, which did not serve the Gospel’s purpose.
Thursday, January 27, 2011
The Councils Letter to the Gentile Believers; Acts 15:22 – 35 – Part 1
Church History: Date: A.D. 49-50
22Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, two men who were leaders among the brothers. 23With them they sent the following letter: The apostles and elders, your brothers, To the Gentile believers in Antioch, Syria and Cilicia: Greetings. 24We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said. 25So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul 26men who have risked their lives for the name of our Lord Jesus Christ. 27Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing. 28It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: 29You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell. 30The men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. 31The people read it and were glad for its encouraging message. 32Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers. 33After spending some time there, they were sent off by the brothers with the blessing of peace to return to those who had sent them. 34"It seemed good to Silas to remain, but Judas went alone to Jerusalem." 35But Paul and Barnabas remained in Antioch, where they and many others taught and preached the word of the Lord.
This letter is the result of the consultation that was held at Jerusalem about the imposing of the ceremonial law upon the Gentiles. It is likely that much more was said about it than is recorded here; but it was brought to a head, and the advice which James gave was universally approved and was unanimously agreed to. Letters were sent by messengers to the Gentile converts, acquainting them with their sentiments in this matter, which would be a great confirmation to them against the false teachers. They sent men of their own company to Antioch, with Paul and Barnabas. This was agreed to by the apostles and elders, along with the entire church, who, it is likely, bore the costs of their journey. They sent these messengers, to show their respect to the church at Antioch, as a sister church. Even though a younger sister, they looked upon it as the same level with them. They also desired to know their state or condition. They were sent along to encourage Paul and Barnabas, and to make their journey home more pleasant, for it is likely they travelled on foot. Their presence provided credibility to the letters they carried, that it might appear a solemn embassy, and more attention might be paid to the message, which was likely to meet with opposition from some. They wanted to keep up the communion of the saints, and cultivate an acquaintance between churches and ministers that were at a distance from each other, and to show that, though they were many, yet they were one.
22Then the apostles and elders, with the whole church, decided to choose some of their own men and send them to Antioch with Paul and Barnabas. They chose Judas (called Barsabbas) and Silas, two men who were leaders among the brothers. 23With them they sent the following letter: The apostles and elders, your brothers, To the Gentile believers in Antioch, Syria and Cilicia: Greetings. 24We have heard that some went out from us without our authorization and disturbed you, troubling your minds by what they said. 25So we all agreed to choose some men and send them to you with our dear friends Barnabas and Paul 26men who have risked their lives for the name of our Lord Jesus Christ. 27Therefore we are sending Judas and Silas to confirm by word of mouth what we are writing. 28It seemed good to the Holy Spirit and to us not to burden you with anything beyond the following requirements: 29You are to abstain from food sacrificed to idols, from blood, from the meat of strangled animals and from sexual immorality. You will do well to avoid these things. Farewell. 30The men were sent off and went down to Antioch, where they gathered the church together and delivered the letter. 31The people read it and were glad for its encouraging message. 32Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers. 33After spending some time there, they were sent off by the brothers with the blessing of peace to return to those who had sent them. 34"It seemed good to Silas to remain, but Judas went alone to Jerusalem." 35But Paul and Barnabas remained in Antioch, where they and many others taught and preached the word of the Lord.
This letter is the result of the consultation that was held at Jerusalem about the imposing of the ceremonial law upon the Gentiles. It is likely that much more was said about it than is recorded here; but it was brought to a head, and the advice which James gave was universally approved and was unanimously agreed to. Letters were sent by messengers to the Gentile converts, acquainting them with their sentiments in this matter, which would be a great confirmation to them against the false teachers. They sent men of their own company to Antioch, with Paul and Barnabas. This was agreed to by the apostles and elders, along with the entire church, who, it is likely, bore the costs of their journey. They sent these messengers, to show their respect to the church at Antioch, as a sister church. Even though a younger sister, they looked upon it as the same level with them. They also desired to know their state or condition. They were sent along to encourage Paul and Barnabas, and to make their journey home more pleasant, for it is likely they travelled on foot. Their presence provided credibility to the letters they carried, that it might appear a solemn embassy, and more attention might be paid to the message, which was likely to meet with opposition from some. They wanted to keep up the communion of the saints, and cultivate an acquaintance between churches and ministers that were at a distance from each other, and to show that, though they were many, yet they were one.
Wednesday, January 26, 2011
The Apostolic Council of Jerusalem; Acts 15:1 – 21 and Galatians 2:1-10 – Part 10
Church History: Date: A.D. 49-50
The position of the Pharisees not only condemned the course of Paul and Barnabas, but also involved a censure of Peter, who was the first of all the apostles, to preach the Word to Gentiles. When arraigned once before for his conduct in the case of Cornelius, he had vindicated his procedure by relating the miraculous evidences of God's will which had been his guide (Acts 11:1-18); and now, to accomplish the same end with these brethren, he adduces the most decisive of those miracles, the gift of the Holy Spirit to uncircumcised Gentiles. Having given to them the same gift as to the apostles on Pentecost, and having imposed upon them none of the purifying rites of the law, but simply purifying their hearts by faith, he assumes that God had made no difference between them and the Jewish brethren. Now, to attempt to impose the law upon them, in the face of these evidences of God's will to the contrary, would be putting God to the proof of his determination to maintain his own authority. It would, moreover, be imposing a yoke which the Jews themselves had never been able to bear successfully. This yoke is not circumcision, for there is no difficulty in submitting to that; but it was the law, under whose provisions no man could live without incurring its condemnation. His concluding statement, that "We believe that we shall be saved through the favor of the Lord Jesus, in the same manner as they," involves two important conclusions: First That it is not through the merit of obedience to the law that we are to be saved, but through the favor of the Lord Jesus Christ. This favor is extended in the pardon of sins. Second That the Gentiles are saved in the same manner as the Jews. By using the plural we believe, instead of I believe, he doubtless intended to express not only the conviction of his own mind, but that of the party with whom he acted, including the other apostles. It was a decision of the inspired teachers against the Pharisees.8
The second speech made in this council, was that of Barnabas and Paul, who declared what miracles God had enabled them to work among the Gentiles, which was an evidence of God's approbation of the Gentiles, though uncircumcised, and that he was pleased with their administration among them. We conclude the miracles wrought among the Gentiles, and the Holy Ghost descending upon the Gentiles, was God's approving testimony, in the case that the believing Gentiles, without circumcision, should find no less acceptance with God than the believing Jews, who were of the circumcision.
The position of the Pharisees not only condemned the course of Paul and Barnabas, but also involved a censure of Peter, who was the first of all the apostles, to preach the Word to Gentiles. When arraigned once before for his conduct in the case of Cornelius, he had vindicated his procedure by relating the miraculous evidences of God's will which had been his guide (Acts 11:1-18); and now, to accomplish the same end with these brethren, he adduces the most decisive of those miracles, the gift of the Holy Spirit to uncircumcised Gentiles. Having given to them the same gift as to the apostles on Pentecost, and having imposed upon them none of the purifying rites of the law, but simply purifying their hearts by faith, he assumes that God had made no difference between them and the Jewish brethren. Now, to attempt to impose the law upon them, in the face of these evidences of God's will to the contrary, would be putting God to the proof of his determination to maintain his own authority. It would, moreover, be imposing a yoke which the Jews themselves had never been able to bear successfully. This yoke is not circumcision, for there is no difficulty in submitting to that; but it was the law, under whose provisions no man could live without incurring its condemnation. His concluding statement, that "We believe that we shall be saved through the favor of the Lord Jesus, in the same manner as they," involves two important conclusions: First That it is not through the merit of obedience to the law that we are to be saved, but through the favor of the Lord Jesus Christ. This favor is extended in the pardon of sins. Second That the Gentiles are saved in the same manner as the Jews. By using the plural we believe, instead of I believe, he doubtless intended to express not only the conviction of his own mind, but that of the party with whom he acted, including the other apostles. It was a decision of the inspired teachers against the Pharisees.8
The second speech made in this council, was that of Barnabas and Paul, who declared what miracles God had enabled them to work among the Gentiles, which was an evidence of God's approbation of the Gentiles, though uncircumcised, and that he was pleased with their administration among them. We conclude the miracles wrought among the Gentiles, and the Holy Ghost descending upon the Gentiles, was God's approving testimony, in the case that the believing Gentiles, without circumcision, should find no less acceptance with God than the believing Jews, who were of the circumcision.
Tuesday, January 25, 2011
The Apostolic Council of Jerusalem; Acts 15:1 – 21 and Galatians 2:1-10 – Part 9
Church History: Date: A.D.49-50
The character given by Peter of the ceremonial law; he calls it a yoke, an intolerable yoke, too heavy to be borne by the Jews themselves, not to mention the Gentiles, whose neck God never designed this yoke for, but for the seed of Abraham only.
Now the law of ceremonies, imposed upon the Jews might well be called a yoke, if we consider:
Their number and variety: there were a multitude of legal observations.
Their burden and difficulty; the ceremonial law was a most laborious administration of a very painful service.
They were very costly and chargeable; so many bullocks, rams, and lambs for sacrifice, that the misers of this age would think themselves undone with the expense.
Their insufficiency: they were only shadows of good things to come, and could not make the observers of them perfect.
The ceremonial law in itself a yoke and a burden; and the imposing of it upon the Gentiles is called a tempting of God; that is, a dangerous provoking of him, because it never belonged to them, but to the Jews only, which yet were never able to bear it; that is, so to observe it, as to be justified and saved by it.
It was never the intent or design of God, that his people should be justified by their obedience to the ceremonial law: but that, being pressed with the weight, and pinched with the uneasiness of the yoke, they should seek unto Christ for righteousness and life, who alone was the fulfiller of it.
There was this difference between the ceremonial and moral law: the ceremonial law was therefore good because God commanded it; the moral law was therefore commanded, because good. Christ, by his death, abrogated the former, but, by the obedience of his life, fulfilled the latter
The character given by Peter of the ceremonial law; he calls it a yoke, an intolerable yoke, too heavy to be borne by the Jews themselves, not to mention the Gentiles, whose neck God never designed this yoke for, but for the seed of Abraham only.
Now the law of ceremonies, imposed upon the Jews might well be called a yoke, if we consider:
Their number and variety: there were a multitude of legal observations.
Their burden and difficulty; the ceremonial law was a most laborious administration of a very painful service.
They were very costly and chargeable; so many bullocks, rams, and lambs for sacrifice, that the misers of this age would think themselves undone with the expense.
Their insufficiency: they were only shadows of good things to come, and could not make the observers of them perfect.
The ceremonial law in itself a yoke and a burden; and the imposing of it upon the Gentiles is called a tempting of God; that is, a dangerous provoking of him, because it never belonged to them, but to the Jews only, which yet were never able to bear it; that is, so to observe it, as to be justified and saved by it.
It was never the intent or design of God, that his people should be justified by their obedience to the ceremonial law: but that, being pressed with the weight, and pinched with the uneasiness of the yoke, they should seek unto Christ for righteousness and life, who alone was the fulfiller of it.
There was this difference between the ceremonial and moral law: the ceremonial law was therefore good because God commanded it; the moral law was therefore commanded, because good. Christ, by his death, abrogated the former, but, by the obedience of his life, fulfilled the latter
Monday, January 24, 2011
The Apostolic Council of Jerusalem; Acts 15:1 – 21 and Galatians 2:1-10 – Part 8
Church History: Date: A.D. 49-50
The grand debate, or matter in controversy; namely, whether faith in Christ were not sufficient to justification, unless circumcision, and an observation of the ceremonial law, were joined with it? The persons managing this debate: the three great apostles, Peter, Paul, and James. The first that speaks in the council is Peter. Peter's argument was designed to prove that the believing Gentiles might be justified and saved without circumcision, and the observation of the ceremonial law. The argument runs like this: "The way of justification for all men, both Jew and Gentile, is one and the same: but Cornelius, a Gentile, with his whole family, by the blessing of God upon my ministry, was converted and justified, without being circumcised; therefore circumcision, and the observation of the ceremonial law, ought not to be imposed as necessary to justification and salvation." Peter strengthens his argument, by declaring that what was done to Cornelius and his family, was by the special command of God; that God gave testimony of his approbation of Cornelius, as the first-fruits of the Gentiles, by sending down the Holy Ghost upon him and his, as well as upon us and ours, by purifying their hearts by faith. That purification begins in the heart. The head may be purified from false principles, the hands from false practices, and yet the heart remain unpurified, and continue a sink of pollution and uncleanness; therefore we must purify our hearts, as well as cleanse our hands. Purification begins in the heart, but it must not end there. Faith is the instrumental cause of our purification. The blood of Christ cleanses from all sin meritoriously, the Spirit of Christ efficiently; but faith is the instrument in the hand of the Spirit, which apprehends and applies the merit of that blood for pardon and purification.
The grand debate, or matter in controversy; namely, whether faith in Christ were not sufficient to justification, unless circumcision, and an observation of the ceremonial law, were joined with it? The persons managing this debate: the three great apostles, Peter, Paul, and James. The first that speaks in the council is Peter. Peter's argument was designed to prove that the believing Gentiles might be justified and saved without circumcision, and the observation of the ceremonial law. The argument runs like this: "The way of justification for all men, both Jew and Gentile, is one and the same: but Cornelius, a Gentile, with his whole family, by the blessing of God upon my ministry, was converted and justified, without being circumcised; therefore circumcision, and the observation of the ceremonial law, ought not to be imposed as necessary to justification and salvation." Peter strengthens his argument, by declaring that what was done to Cornelius and his family, was by the special command of God; that God gave testimony of his approbation of Cornelius, as the first-fruits of the Gentiles, by sending down the Holy Ghost upon him and his, as well as upon us and ours, by purifying their hearts by faith. That purification begins in the heart. The head may be purified from false principles, the hands from false practices, and yet the heart remain unpurified, and continue a sink of pollution and uncleanness; therefore we must purify our hearts, as well as cleanse our hands. Purification begins in the heart, but it must not end there. Faith is the instrumental cause of our purification. The blood of Christ cleanses from all sin meritoriously, the Spirit of Christ efficiently; but faith is the instrument in the hand of the Spirit, which apprehends and applies the merit of that blood for pardon and purification.
Friday, January 21, 2011
The Apostolic Council of Jerusalem; Acts 15:1 – 21 and Galatians 2:1-10 – Part 7
Church History: Date: A.D. 49-50
After the Pharisees had stated their position, distinctly affirming that the Gentiles should be circumcised and keep the law, it seems that the assembly adjourned to meet up again at another hour. Neither this nor the former meeting was composed exclusively of the apostles and elders, for we have seen, from that the messengers were received by the Church, and we learn, from Acts 15:22, that at this second meeting the whole Church was present. There had been, however, previous to either of these, a private interview between Paul and the chief men of the Church, for the purpose of coming to some distinct understanding of the subject before it was laid before the multitude. This we learn from Paul himself, who says: "I communicated to them that gospel which I preached among the Gentiles, but privately to them who were of reputation, lest by any means I should run, or had run in vain" (Galatians 2:2). This language implies that his course was approved by these brethren of reputation, who were, doubtless, the apostles and other inspired men. Their approval of his course shows that the objections afterward urged were preferred by another class of men. The public discussion was not for the purpose of bringing about an agreement among inspired men, for they really did not differ after the facts were stated by Paul and Barnabas. But it was an effort, on the part of the apostles, to bring the other brethren to the same conclusion in which they themselves had already united.
After the Pharisees had stated their position, distinctly affirming that the Gentiles should be circumcised and keep the law, it seems that the assembly adjourned to meet up again at another hour. Neither this nor the former meeting was composed exclusively of the apostles and elders, for we have seen, from that the messengers were received by the Church, and we learn, from Acts 15:22, that at this second meeting the whole Church was present. There had been, however, previous to either of these, a private interview between Paul and the chief men of the Church, for the purpose of coming to some distinct understanding of the subject before it was laid before the multitude. This we learn from Paul himself, who says: "I communicated to them that gospel which I preached among the Gentiles, but privately to them who were of reputation, lest by any means I should run, or had run in vain" (Galatians 2:2). This language implies that his course was approved by these brethren of reputation, who were, doubtless, the apostles and other inspired men. Their approval of his course shows that the objections afterward urged were preferred by another class of men. The public discussion was not for the purpose of bringing about an agreement among inspired men, for they really did not differ after the facts were stated by Paul and Barnabas. But it was an effort, on the part of the apostles, to bring the other brethren to the same conclusion in which they themselves had already united.
Thursday, January 20, 2011
The Apostolic Council of Jerusalem; Acts 15:1 – 21 and Galatians 2:1-10 – Part 7
Church History: Date: A.D. 49-50
After the Pharisees had stated their position, distinctly affirming that the Gentiles should be circumcised and keep the law, it seems that the assembly adjourned to meet up again at another hour. Neither this nor the former meeting was composed exclusively of the apostles and elders, for we have seen, from that the messengers were received by the Church, and we learn, from Acts 15:22, that at this second meeting the whole Church was present. There had been, however, previous to either of these, a private interview between Paul and the chief men of the Church, for the purpose of coming to some distinct understanding of the subject before it was laid before the multitude. This we learn from Paul himself, who says: "I communicated to them that gospel which I preached among the Gentiles, but privately to them who were of reputation, lest by any means I should run, or had run in vain" (Galatians 2:2). This language implies that his course was approved by these brethren of reputation, who were, doubtless, the apostles and other inspired men. Their approval of his course shows that the objections afterward urged were preferred by another class of men. The public discussion was not for the purpose of bringing about an agreement among inspired men, for they really did not differ after the facts were stated by Paul and Barnabas. But it was an effort, on the part of the apostles, to bring the other brethren to the same conclusion in which they themselves had already united.
After the Pharisees had stated their position, distinctly affirming that the Gentiles should be circumcised and keep the law, it seems that the assembly adjourned to meet up again at another hour. Neither this nor the former meeting was composed exclusively of the apostles and elders, for we have seen, from that the messengers were received by the Church, and we learn, from Acts 15:22, that at this second meeting the whole Church was present. There had been, however, previous to either of these, a private interview between Paul and the chief men of the Church, for the purpose of coming to some distinct understanding of the subject before it was laid before the multitude. This we learn from Paul himself, who says: "I communicated to them that gospel which I preached among the Gentiles, but privately to them who were of reputation, lest by any means I should run, or had run in vain" (Galatians 2:2). This language implies that his course was approved by these brethren of reputation, who were, doubtless, the apostles and other inspired men. Their approval of his course shows that the objections afterward urged were preferred by another class of men. The public discussion was not for the purpose of bringing about an agreement among inspired men, for they really did not differ after the facts were stated by Paul and Barnabas. But it was an effort, on the part of the apostles, to bring the other brethren to the same conclusion in which they themselves had already united.
Wednesday, January 19, 2011
The Apostolic Council of Jerusalem; Acts 15:1 – 21 and Galatians 2:1-10 – Part 5
Church History: Date: A.D. 49-50
Paul and Barnabas were fully satisfied that God did not intend to bring the converted Gentiles under the yoke of circumcision: they knew that Jesus Christ was the end of the law for righteousness (justification) to everyone that believed, and therefore they opposed the Judaizing teachers. This was one of the first controversies in the Christian Church; but, though the difference of sentiment was considerable, it led to no breach of Christian charity or fellowship among themselves.
Paul and Barnabas strongly disagreed with them, Paul said, with strong assurance that they should remain as they had believed. But those who came from Jerusalem insisted that Paul and Barnabas and certain others to go up to Jerusalem to see the apostles and elders, in order that a determination might be made by them concerning this question.
If this is the journey to which St. Paul alludes, (Galatians 2:1-5), then he had Titus with him; and how many elders went from the Church of Antioch we cannot tell. This journey was 14 years after Paul's conversion, and was undertaken by express revelation, as he informs us, (Galatians 2:2), which revelation appears to have been given to certain persons in the Church of Antioch, as we learn from this verse, and not to Paul and Barnabas themselves.1 The brethren or believers of Antioch, out of respect, went part of the way with them; as also thereby showing, that Paul and Barnabas did not go upon their own business or mind only, and that there was no dissension between them and the church there. The conversion of the Gentiles was a great joy unto all the brethren; nothing more rejoices a good man, than the bringing of souls unto God, and the enlarging of the kingdom of Jesus Christ
Paul and Barnabas were fully satisfied that God did not intend to bring the converted Gentiles under the yoke of circumcision: they knew that Jesus Christ was the end of the law for righteousness (justification) to everyone that believed, and therefore they opposed the Judaizing teachers. This was one of the first controversies in the Christian Church; but, though the difference of sentiment was considerable, it led to no breach of Christian charity or fellowship among themselves.
Paul and Barnabas strongly disagreed with them, Paul said, with strong assurance that they should remain as they had believed. But those who came from Jerusalem insisted that Paul and Barnabas and certain others to go up to Jerusalem to see the apostles and elders, in order that a determination might be made by them concerning this question.
If this is the journey to which St. Paul alludes, (Galatians 2:1-5), then he had Titus with him; and how many elders went from the Church of Antioch we cannot tell. This journey was 14 years after Paul's conversion, and was undertaken by express revelation, as he informs us, (Galatians 2:2), which revelation appears to have been given to certain persons in the Church of Antioch, as we learn from this verse, and not to Paul and Barnabas themselves.1 The brethren or believers of Antioch, out of respect, went part of the way with them; as also thereby showing, that Paul and Barnabas did not go upon their own business or mind only, and that there was no dissension between them and the church there. The conversion of the Gentiles was a great joy unto all the brethren; nothing more rejoices a good man, than the bringing of souls unto God, and the enlarging of the kingdom of Jesus Christ
Tuesday, January 18, 2011
The Apostolic Council of Jerusalem; Acts 15:1 – 21 and Galatians 2:1-10 – Part 4
Church History: Date: A.D. 49-50
They came down from Judaea to Antioch, and to the regions adjacent, which had been visited by the apostles. Judea was a high and hilly region; and going from that toward the level countries adjacent to the sea, was represented to be descending or going down. Their mission was to convince the new Gentile believers of the necessity of keeping the laws of Moses. Circumcision was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident, from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to reconcile the minds of the Jews and to prevent contention, Paul did not hesitate to practice circumcision, (Acts 16:3).
They came down from Judaea to Antioch, and to the regions adjacent, which had been visited by the apostles. Judea was a high and hilly region; and going from that toward the level countries adjacent to the sea, was represented to be descending or going down. Their mission was to convince the new Gentile believers of the necessity of keeping the laws of Moses. Circumcision was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident, from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to reconcile the minds of the Jews and to prevent contention, Paul did not hesitate to practice circumcision, (Acts 16:3).
Monday, January 17, 2011
The Apostolic Council of Jerusalem; Acts 15:1 – 21 and Galatians 2:1-10 – Part 3
Church History: Date: A.D. 49-50
Some men, undoubtedly these were men who had been Jews, but who were now converted to Christianity. The fact that they were willing to refer the matter in dispute to the apostles and elders shows that they had professedly embraced the Christian religion. The account which follows is a record of the first internal dissension which occurred in the Christian church. Previously, they had been struggling against external foes. Violent persecutions had raged, and had fully occupied the attention of Christians. But now the churches were at peace. They enjoyed great external prosperity in Antioch. And the great enemy of souls took occasion then, as he has often done in similar circumstances since, to excite contentions in the church itself; so that when external violence could not destroy it, an effort was made to secure the same object by internal dissension and strife. The history, therefore, is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the church. It is further important, as it shows the manner in which such controversies were settled in apostolic
times; and as it established some very important principles respecting the perpetuity of the religious rites of the Jews.
Some men, undoubtedly these were men who had been Jews, but who were now converted to Christianity. The fact that they were willing to refer the matter in dispute to the apostles and elders shows that they had professedly embraced the Christian religion. The account which follows is a record of the first internal dissension which occurred in the Christian church. Previously, they had been struggling against external foes. Violent persecutions had raged, and had fully occupied the attention of Christians. But now the churches were at peace. They enjoyed great external prosperity in Antioch. And the great enemy of souls took occasion then, as he has often done in similar circumstances since, to excite contentions in the church itself; so that when external violence could not destroy it, an effort was made to secure the same object by internal dissension and strife. The history, therefore, is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the church. It is further important, as it shows the manner in which such controversies were settled in apostolic
times; and as it established some very important principles respecting the perpetuity of the religious rites of the Jews.
Friday, January 14, 2011
The Apostolic Council of Jerusalem; Acts 15:1 – 21 and Galatians 2:1-10 - Part 2
Church History: Date: A.D. 49-50
At this point in the narrative our historian makes a sudden transition from the conflicts of the disciples with the unbelieving world to one almost as serious among themselves. There never was a national antipathy more intense than that felt by the Jews to the whole Gentile world. It was even more intense, from the fact that it was imbedded in their deepest religious sentiments, and was cultivated in all the devotions. In the hearts of the disciples this feeling had, by this time, been so far overcome, that they had admitted the propriety of receiving uncircumcised Gentiles into the Church. But they found it more difficult to convince themselves that Gentiles were to be admitted into social and domestic intimacy. When Peter returned from the house of Cornelius to Jerusalem, the chief objection urged against him was, not that he had baptized Gentiles, but that they had gone into the house of men uncircumcised, and ate with them. This was the full extent to which the Judaizing party in the Church were prepared, at that time, to push their objections. But when men take an unreasonable and obstinate stand against any cause, they frequently assume more extravagant ground as the cause they are opposing advances. While only a few Gentiles had come into the Church, the pharisaic party objected only to domestic association with them. Now that Paul and Barnabas had succeeded in opening a door of faith to the whole Gentile world, it was likely that the Jews, who had previously constituted almost the whole body of the Church, were soon to become only a small element in its constituency. their fears became more excited, and their demands became exorbitant. During this time Paul and Barnabas were still in Antioch.
At this point in the narrative our historian makes a sudden transition from the conflicts of the disciples with the unbelieving world to one almost as serious among themselves. There never was a national antipathy more intense than that felt by the Jews to the whole Gentile world. It was even more intense, from the fact that it was imbedded in their deepest religious sentiments, and was cultivated in all the devotions. In the hearts of the disciples this feeling had, by this time, been so far overcome, that they had admitted the propriety of receiving uncircumcised Gentiles into the Church. But they found it more difficult to convince themselves that Gentiles were to be admitted into social and domestic intimacy. When Peter returned from the house of Cornelius to Jerusalem, the chief objection urged against him was, not that he had baptized Gentiles, but that they had gone into the house of men uncircumcised, and ate with them. This was the full extent to which the Judaizing party in the Church were prepared, at that time, to push their objections. But when men take an unreasonable and obstinate stand against any cause, they frequently assume more extravagant ground as the cause they are opposing advances. While only a few Gentiles had come into the Church, the pharisaic party objected only to domestic association with them. Now that Paul and Barnabas had succeeded in opening a door of faith to the whole Gentile world, it was likely that the Jews, who had previously constituted almost the whole body of the Church, were soon to become only a small element in its constituency. their fears became more excited, and their demands became exorbitant. During this time Paul and Barnabas were still in Antioch.
Thursday, January 13, 2011
The Apostolic Council of Jerusalem; Acts 15:1 – 21 and Galatians 2:1-10-Part 1
Church History: Date: A.D. 49-50
1Some men came down from Judea to Antioch and were teaching the brothers: "Unless you are circumcised, according to the custom taught by Moses, you cannot be saved." 2This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question. 3The church sent them on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the brothers very glad. 4When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them. 5Then some of the believers who belonged to the party of the Pharisees stood up and said, "The Gentiles must be circumcised and required to obey the law of Moses." 6The apostles and elders met to consider this question. 7After much discussion, Peter got up and addressed them: "Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. 8God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. 9He made no distinction between us and them, for he purified their hearts by faith. 10Now then, why do you try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear? 11No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are." 12The whole assembly became silent as they listened to Barnabas and Paul telling about the miraculous signs and wonders God had done among the Gentiles through them. 13When they finished, James spoke up: "Brothers, listen to me. 14 Simon has described to us how God at first showed his concern by taking from the Gentiles a people for himself. 15The words of the prophets are in agreement with this, as it is written:16 " 'After this I will return and rebuild David's fallen tent. Its ruins I will rebuild, and I will restore it, 17 that the remnant of men may seek the Lord, and all the Gentiles who bear my name, says the Lord, who does these things' 18 that have been known for ages. 19"It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. 20Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. 21For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath."
1Some men came down from Judea to Antioch and were teaching the brothers: "Unless you are circumcised, according to the custom taught by Moses, you cannot be saved." 2This brought Paul and Barnabas into sharp dispute and debate with them. So Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question. 3The church sent them on their way, and as they traveled through Phoenicia and Samaria, they told how the Gentiles had been converted. This news made all the brothers very glad. 4When they came to Jerusalem, they were welcomed by the church and the apostles and elders, to whom they reported everything God had done through them. 5Then some of the believers who belonged to the party of the Pharisees stood up and said, "The Gentiles must be circumcised and required to obey the law of Moses." 6The apostles and elders met to consider this question. 7After much discussion, Peter got up and addressed them: "Brothers, you know that some time ago God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. 8God, who knows the heart, showed that he accepted them by giving the Holy Spirit to them, just as he did to us. 9He made no distinction between us and them, for he purified their hearts by faith. 10Now then, why do you try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear? 11No! We believe it is through the grace of our Lord Jesus that we are saved, just as they are." 12The whole assembly became silent as they listened to Barnabas and Paul telling about the miraculous signs and wonders God had done among the Gentiles through them. 13When they finished, James spoke up: "Brothers, listen to me. 14 Simon has described to us how God at first showed his concern by taking from the Gentiles a people for himself. 15The words of the prophets are in agreement with this, as it is written:16 " 'After this I will return and rebuild David's fallen tent. Its ruins I will rebuild, and I will restore it, 17 that the remnant of men may seek the Lord, and all the Gentiles who bear my name, says the Lord, who does these things' 18 that have been known for ages. 19"It is my judgment, therefore, that we should not make it difficult for the Gentiles who are turning to God. 20Instead we should write to them, telling them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals and from blood. 21For Moses has been preached in every city from the earliest times and is read in the synagogues on every Sabbath."
Wednesday, January 12, 2011
Paul's First Missionary Journey - The Return to Antioch; Acts 14:21 – 28 Part 3
Church History: They went on preaching the gospel in other places where they had been. From Antioch they passed through Pisidia, the province in which that Antioch stood; then they came into the province of Pamphylia, the head-city of which was Perga, where they had been before, and came once again to preach the word, making a second offer, to see if they were now better disposed than they were before to receive the gospel. What success they had there we are not told, but that they went down to Attalia, a city of Pamphylia, on the sea-coast. They didn’t stay long at a place, but wherever they came they endeavored to lay a foundation which might afterwards be built upon, and to sow the seeds which would in time produce a great increase in believers. Now Christ's parables were explained, in which he compared the kingdom of heaven to a little leaven, which in time leavened the whole lump, to a grain of mustard-seed, which, though very inconsiderable at first, grew to a great tree and to the seed which a man sowed in his ground, and it sprung up he knew not how.
They then returned to Antioch in Syria, where they had first started this expedition. From Attalia they came by sea to Antioch, and know the first journey was complete. They gathered the church together. It is probable that there were more Christians at Antioch than ordinarily met, or could meet, in one place, but on this occasion they called together the leading men; as the heads of the tribes are often called the congregation of Israel, so the ministers and principal members of the church at Antioch are called the church. They gave them an account of all that had happened to them and the successes they had.
They then returned to Antioch in Syria, where they had first started this expedition. From Attalia they came by sea to Antioch, and know the first journey was complete. They gathered the church together. It is probable that there were more Christians at Antioch than ordinarily met, or could meet, in one place, but on this occasion they called together the leading men; as the heads of the tribes are often called the congregation of Israel, so the ministers and principal members of the church at Antioch are called the church. They gave them an account of all that had happened to them and the successes they had.
Tuesday, January 11, 2011
Paul's First Missionary Journey - The Return to Antioch; Acts 14:21 – 28 Part 2
Church History: They retraced their steps to Lystra, Iconium, and Antioch, the cities where they had preached. They confirmed the souls of the disciples; that is, they impressed upon them the need to stay strong. Young converts are apt to waver, and little things shocks them. Their old acquaintances beg they will not leave them. Those that they look upon to be wiser than themselves set before them the absurdity, indecency, and danger, of a change. They were allured, by the prospect of preferment, to stick to the traditions of their fathers; they are frightened with the danger of swimming against the stream. All this tempts them to think of making a retreat in time; but the apostles came and told them that this is the true grace of God wherein they stand, and therefore they must stand to it that there is no danger like that of losing their part in Christ, no advantage like that of keeping their hold of him; that, whatever their trials may be, they shall have strength from Christ to pass through them; and, whatever their losses may be, they shall be abundantly recompensated. And this confirms the souls of the disciples; it fortifies their pious resolutions, in the strength of Christ, to adhere to Christ whatever it may cost them. They exhorted them to continue in the faith; or, as it may be read, they encouraged them. They told them it was both their duty and interest to persevere; to abide in the belief of Christ's being the Son of God, and the Savior of the world.
They ordained elders, or presbyters, in every church. Now at this second visit they settled them in some order. They formed them into religious societies under the guidance of a settled ministry, and determined the distinction between teachers and students. Every church had its governors or presidents, whose office it was to pray with the members of the church, to preach to them in their solemn assemblies, to administer all gospel ordinances to them, and to take the oversight of them. to instruct the ignorant, warn the unruly, comfort the feeble-minded, and convince gainsayers. It is requisite that every particular church should have one or more to preside in it. Those governors were called elders. they had in their qualification the wisdom and gravity of seniors, and had in their commission the authority and command of seniors: not to make new laws but to see to the observance and execution of the laws Christ has made; and so far they are to be obeyed and submitted to. By prayer joined with fasting they commended them to the Lord, to the Lord Jesus, on whom they believed
They ordained elders, or presbyters, in every church. Now at this second visit they settled them in some order. They formed them into religious societies under the guidance of a settled ministry, and determined the distinction between teachers and students. Every church had its governors or presidents, whose office it was to pray with the members of the church, to preach to them in their solemn assemblies, to administer all gospel ordinances to them, and to take the oversight of them. to instruct the ignorant, warn the unruly, comfort the feeble-minded, and convince gainsayers. It is requisite that every particular church should have one or more to preside in it. Those governors were called elders. they had in their qualification the wisdom and gravity of seniors, and had in their commission the authority and command of seniors: not to make new laws but to see to the observance and execution of the laws Christ has made; and so far they are to be obeyed and submitted to. By prayer joined with fasting they commended them to the Lord, to the Lord Jesus, on whom they believed
Monday, January 10, 2011
Paul's First Missionary Journey - The Return to Antioch; Acts 14:21 – 28 Part 1
Church History: 21They preached the good news in that city and won a large number of disciples. Then they returned to Lystra, Iconium and Antioch, 22strengthening the disciples and encouraging them to remain true to the faith. "We must go through many hardships to enter the kingdom of God," they said. 23 Paul and Barnabas appointed elders for them in each church and, with prayer and fasting, committed them to the Lord, in whom they had put their trust. 24After going through Pisidia, they came into Pamphylia, 25and when they had preached the word in Perga, they went down to Attalia. 26From Attalia they sailed back to Antioch, where they had been committed to the grace of God for the work they had now completed. 27On arriving there, they gathered the church together and reported all that God had done through them and how he had opened the door of faith to the Gentiles. 28And they stayed there a long time with the disciples.
Paul and Barnabas continued their ministry after encountering severe opposition and attaches from their oppressors. Paul was stoned and left for dead, but miraculously recovered. They attached Paul rather than Barnabas, because Paul, being the chief speaker, upset them more than Barnabas did. The people were incensed by Paul; not by any injury they pretended he had done them, but there came certain Jews from Antioch, hearing, it is likely, and irritated to hear about the respect that was shown to Paul and Barnabas at Lystra; and they incited the people against them, as factious, seditious, dangerous persons, not fit to be harbored. This shows how bad the rage of the Jews was toward the gospel of Christ; they could not bear that it should have footing anywhere. It is good to note how he was delivered by the power of God: When he was drawn out of the city, the disciples stood round about him. It seems there were some here at Lystra that became disciples, that found the mean between deifying the apostles and rejecting them; and even these new converts had courage to help Paul when he was down, though they had reason enough to fear that those that had stoned Paul would stone them for helping him.
Paul and Barnabas continued their ministry after encountering severe opposition and attaches from their oppressors. Paul was stoned and left for dead, but miraculously recovered. They attached Paul rather than Barnabas, because Paul, being the chief speaker, upset them more than Barnabas did. The people were incensed by Paul; not by any injury they pretended he had done them, but there came certain Jews from Antioch, hearing, it is likely, and irritated to hear about the respect that was shown to Paul and Barnabas at Lystra; and they incited the people against them, as factious, seditious, dangerous persons, not fit to be harbored. This shows how bad the rage of the Jews was toward the gospel of Christ; they could not bear that it should have footing anywhere. It is good to note how he was delivered by the power of God: When he was drawn out of the city, the disciples stood round about him. It seems there were some here at Lystra that became disciples, that found the mean between deifying the apostles and rejecting them; and even these new converts had courage to help Paul when he was down, though they had reason enough to fear that those that had stoned Paul would stone them for helping him.
Friday, January 7, 2011
Paul's First Missionary Journey - In Lystra and Derbe; Acts 14:8 – 20 Part 4
Church History: How often false gods and idolatry are termed vanity in the Scriptures, no careful reader of the Bible needs to be told. What a bold saying was this in the presence of a heathen mob, intent on performing an act of their superstitious worship, in which they no doubt thought the safety of the state was concerned.
There were two main objections which these heathen idolaters might make against the gospel, and the worship of the true God: and they are, first, from the antiquity, secondly, from the universality, of that false worship; both which the apostle here gives a critical answer unto, telling them, that the reason why so many, and for so long a time had followed idols, was from the just judgment of God upon them, as Psalms 81:12; Romans 1:24,28. The speech and manner of the apostles finally brought the people back to their senses. It was a sad disappointment to know that their wonderful visitors were only men like themselves, and this conviction left them in great bewilderment as to the nature of the superhuman power which Paul had exerted.
Then some Jews came from Antioch and Iconium and won the crowd over, not necessarily the same individuals as those
who had been ready to regard the apostles as gods. It is very probable that there was a suppressed and secret hostility before, which the influence of these Jews concentrated, and strengthened, and brought out into action, while the others withdrew. The readiness with which a people who had so recently offered divine honors to Paul were persuaded to stone him to death, though at first glance surprising, is but a natural result of all the circumstances. That portion of them who had been prominent in the idolatrous proceedings felt mortified at the discovery of their mistake, and were naturally inclined to excuse their own folly by throwing censure upon the innocent objects of it. The Jews stimulated this feeling by urging that Paul was an impostor, and that all the honorable women and chief men of Antioch and Iconium had united in driving him away from those cities. This enabled them to charge him with willful deception, and as their feelings were already keyed up to their utmost tension they were easily swayed to the opposite extreme, and at a nod from the Jews they were ready to dash him to pieces. That Paul, rather than Barnabas, was the victim of their wrath, resulted from the fact that both here and in the cities from which the Jews had come, he was the chief speaker. The same circumstance which had given him the inferior place in their idolatry, gave him, finally, the superior place in their hatred.8
The disciples stood round about him, no doubt in earnest prayer, entreating the Author of life that his soul might again return to its battered tenement. He rose up, miraculously restored, not only to life, but to perfect soundness so that he was able to walk into the city, that his persecutors might see the mighty power of God in his restoration, and the faith of the young converts be confirmed in the truth and goodness of God. It is strange that neither the young converts at Lystra, nor Barnabas, were involved in this persecution! It seems to have had Paul alone for its object; and, when they thought they had dispatched him, they did not think of injuring the rest.
There were two main objections which these heathen idolaters might make against the gospel, and the worship of the true God: and they are, first, from the antiquity, secondly, from the universality, of that false worship; both which the apostle here gives a critical answer unto, telling them, that the reason why so many, and for so long a time had followed idols, was from the just judgment of God upon them, as Psalms 81:12; Romans 1:24,28. The speech and manner of the apostles finally brought the people back to their senses. It was a sad disappointment to know that their wonderful visitors were only men like themselves, and this conviction left them in great bewilderment as to the nature of the superhuman power which Paul had exerted.
Then some Jews came from Antioch and Iconium and won the crowd over, not necessarily the same individuals as those
who had been ready to regard the apostles as gods. It is very probable that there was a suppressed and secret hostility before, which the influence of these Jews concentrated, and strengthened, and brought out into action, while the others withdrew. The readiness with which a people who had so recently offered divine honors to Paul were persuaded to stone him to death, though at first glance surprising, is but a natural result of all the circumstances. That portion of them who had been prominent in the idolatrous proceedings felt mortified at the discovery of their mistake, and were naturally inclined to excuse their own folly by throwing censure upon the innocent objects of it. The Jews stimulated this feeling by urging that Paul was an impostor, and that all the honorable women and chief men of Antioch and Iconium had united in driving him away from those cities. This enabled them to charge him with willful deception, and as their feelings were already keyed up to their utmost tension they were easily swayed to the opposite extreme, and at a nod from the Jews they were ready to dash him to pieces. That Paul, rather than Barnabas, was the victim of their wrath, resulted from the fact that both here and in the cities from which the Jews had come, he was the chief speaker. The same circumstance which had given him the inferior place in their idolatry, gave him, finally, the superior place in their hatred.8
The disciples stood round about him, no doubt in earnest prayer, entreating the Author of life that his soul might again return to its battered tenement. He rose up, miraculously restored, not only to life, but to perfect soundness so that he was able to walk into the city, that his persecutors might see the mighty power of God in his restoration, and the faith of the young converts be confirmed in the truth and goodness of God. It is strange that neither the young converts at Lystra, nor Barnabas, were involved in this persecution! It seems to have had Paul alone for its object; and, when they thought they had dispatched him, they did not think of injuring the rest.
Thursday, January 6, 2011
Paul's First Missionary Journey - In Lystra and Derbe; Acts 14:8 – 20 Part 3
Church History: The people felt the warmest gratitude for the visit of their supposed gods, and gave expression to their feeling in the most approved method. “Then the priest of the Jupiter that was before the city brought bulls and garlands to the gates, and, with the people, wished to offer sacrifices to them.” The garlands of flowers were designed, according to a well-known custom of the ancients, to deck the forms of the bulls about to be offered. It is not altogether certain whether the "gates" referred to are those of a private court within which Paul and Barnabas may have retired when first greeted as gods, or the gates of the city, of which there may have been two or more in the same part of the wall, and near which the apostles may have remained with a part of the crowd. The latter I regard as the most probable supposition.8
Nothing could have been more unexpected or more painful to the humble missionaries, than the demonstration which took place. When Paul and Barnabas saw what was going on they tore their clothes and ran into the crowd crying, “why are you doing this?” “ we are only men like you”. The habit of tearing one's clothes under the influence of sudden passion, which was something Paul and Barnabas had inherited from their ancestors, and fell into it on this occasion. It appears very singular to the taste of western nations. The earliest historical traces of it are found in the family of Jacob (Genesis 37:29-34), and the example of Job (Job 1:20); and the latest in the instance before us, which is the only one recorded of the apostles. How so childish and destructive a custom could have originated, it is difficult to imagine; but when once introduced, it is easy to see how it might be transmitted by imitation, until the use of more costly garments would put a stop to it with the economical, or restraints of a more enlightened piety would mollify the passions of the religious. It was, certainly, very inconsistent with the calm self-possession inculcated by Christ and the apostles; but we can excuse Barnabas and Paul on this occasion, in consideration of their early habits, which often spring unexpectedly upon men in a moment of sudden excitement.
Nothing could have been more unexpected or more painful to the humble missionaries, than the demonstration which took place. When Paul and Barnabas saw what was going on they tore their clothes and ran into the crowd crying, “why are you doing this?” “ we are only men like you”. The habit of tearing one's clothes under the influence of sudden passion, which was something Paul and Barnabas had inherited from their ancestors, and fell into it on this occasion. It appears very singular to the taste of western nations. The earliest historical traces of it are found in the family of Jacob (Genesis 37:29-34), and the example of Job (Job 1:20); and the latest in the instance before us, which is the only one recorded of the apostles. How so childish and destructive a custom could have originated, it is difficult to imagine; but when once introduced, it is easy to see how it might be transmitted by imitation, until the use of more costly garments would put a stop to it with the economical, or restraints of a more enlightened piety would mollify the passions of the religious. It was, certainly, very inconsistent with the calm self-possession inculcated by Christ and the apostles; but we can excuse Barnabas and Paul on this occasion, in consideration of their early habits, which often spring unexpectedly upon men in a moment of sudden excitement.
Wednesday, January 5, 2011
Paul's First Missionary Journey - In Lystra and Derbe; Acts 14:8 – 20 Part 2
Church History: The district of Lycaonia, into which the apostles had fled, was an interior district of Asia Minor, lying north of the Taurus Mountains, but of very indefinite boundaries. The exact situation of the two towns, Lystra and Derbe, is not now known. With the character of the people, however, which is the important consideration in a narrative like this, we are made sufficiently acquainted by the narrative itself. It was one of those retired districts, remote from the great marts of trade and the routes of travel, where the people retained their primitive habits, spoke their primitive dialect, and knew little of either the civilization of the Greeks, or the religion of the Jews. This rude state of society will account for some of the peculiarities of the following narrative.
Finding no Jewish synagogues, to afford them an assembly of devout hearers, the missionaries took advantage of such other opportunities as offered, to get the ears of the people. Having succeeded in collecting a crowd in Lystra, they met with the following incident: “A certain man in Lystra was sitting, impotent in his feet, a cripple from his birth, who had never walked.”8 He had faith to be healed. How did this faith come to this poor heathen? Why, by hearing the word of God preached: for it is said, the same heard Paul speak. And it appears that he credited the doctrine he heard, and believed that Jesus could, if he would, make him whole. Besides, he must have heard of the miracles which the apostles had wrought, see and this would raise his expectation of receiving a cure.1 Paul spoke to him saying “ stand up and walk” the man leapt to his feet for joy, having been healed. When the people saw this they spoke with astonishment, such as might be expected when it was supposed that the gods had come down. They spoke in their native tongue (Lycaonian). What this language was has puzzled commentators. It was probably a mixture of the Greek and Syriac. In that region, Greek was usually spoken with more or less purity; and from the fact that it was not far from the regions of Syria, it is probable that the Greek language was corrupted with this foreign mixture.2
They called Barnabas, Jupiter; and Paul, Mercurius. The heathens supposed that Jupiter and Mercury were the gods who most frequently assumed the human form; and Jupiter was accustomed to take Mercury with him on such expeditions. Jupiter was the supreme god of the heathens; and Mercury was by them considered the god of eloquence. And the ancient fable, represents Jupiter and Mercury coming to this very region, where they were entertained by Lycaon, from whom the Lycaonians derived their name. With the Lycaonians, the actions of these apostles proved them to be gods; and the different parts they took appeared to them to fix their character, so that one was judged to be Jupiter, and the other Mercury.
Finding no Jewish synagogues, to afford them an assembly of devout hearers, the missionaries took advantage of such other opportunities as offered, to get the ears of the people. Having succeeded in collecting a crowd in Lystra, they met with the following incident: “A certain man in Lystra was sitting, impotent in his feet, a cripple from his birth, who had never walked.”8 He had faith to be healed. How did this faith come to this poor heathen? Why, by hearing the word of God preached: for it is said, the same heard Paul speak. And it appears that he credited the doctrine he heard, and believed that Jesus could, if he would, make him whole. Besides, he must have heard of the miracles which the apostles had wrought, see and this would raise his expectation of receiving a cure.1 Paul spoke to him saying “ stand up and walk” the man leapt to his feet for joy, having been healed. When the people saw this they spoke with astonishment, such as might be expected when it was supposed that the gods had come down. They spoke in their native tongue (Lycaonian). What this language was has puzzled commentators. It was probably a mixture of the Greek and Syriac. In that region, Greek was usually spoken with more or less purity; and from the fact that it was not far from the regions of Syria, it is probable that the Greek language was corrupted with this foreign mixture.2
They called Barnabas, Jupiter; and Paul, Mercurius. The heathens supposed that Jupiter and Mercury were the gods who most frequently assumed the human form; and Jupiter was accustomed to take Mercury with him on such expeditions. Jupiter was the supreme god of the heathens; and Mercury was by them considered the god of eloquence. And the ancient fable, represents Jupiter and Mercury coming to this very region, where they were entertained by Lycaon, from whom the Lycaonians derived their name. With the Lycaonians, the actions of these apostles proved them to be gods; and the different parts they took appeared to them to fix their character, so that one was judged to be Jupiter, and the other Mercury.
Tuesday, January 4, 2011
Paul's First Missionary Journey - In Lystra and Derbe; Acts 14:8 – 20 Part 1
Church History: 8In Lystra there sat a man crippled in his feet, who was lame from birth and had never walked. 9He listened to Paul as he was speaking. Paul looked directly at him, saw that he had faith to be healed 10and called out, "Stand up on your feet!" At that, the man jumped up and began to walk. 11When the crowd saw what Paul had done, they shouted in the Lycaonian language, "The gods have come down to us in human form!" 12Barnabas they called Zeus, and Paul they called Hermes because he was the chief speaker. 13The priest of Zeus, whose temple was just outside the city, brought bulls and wreaths to the city gates because he and the crowd wanted to offer sacrifices to them. 14But when the apostles Barnabas and Paul heard of this, they tore their clothes and rushed out into the crowd, shouting: 15"Men, why are you doing this? We too are only men, human like you. We are bringing you good news, telling you to turn from these worthless things to the living God, who made
heaven and earth and sea and everything in them. 16In the past, he let all nations go their own way. 17Yet he has not left himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons; he provides
you with plenty of food and fills your hearts with joy." 18Even with these words, they had difficulty keeping the crowd from sacrificing to them. 19Then some Jews came from Antioch and Iconium and won the crowd over. They stoned Paul and dragged him outside the city, thinking he was dead. 20But after the disciples had gathered around him, he got up and went back into the city. The next day he and Barnabas left for Derbe.
heaven and earth and sea and everything in them. 16In the past, he let all nations go their own way. 17Yet he has not left himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons; he provides
you with plenty of food and fills your hearts with joy." 18Even with these words, they had difficulty keeping the crowd from sacrificing to them. 19Then some Jews came from Antioch and Iconium and won the crowd over. They stoned Paul and dragged him outside the city, thinking he was dead. 20But after the disciples had gathered around him, he got up and went back into the city. The next day he and Barnabas left for Derbe.
Monday, January 3, 2011
Paul's First Missionary Journey - In Iconium; Acts 14:1 – 7 – Part 3
Church History: Attempts of violence were made upon the apostles by their enemies. Their evil affection against them broke out at length into violent outrages. Both the Gentiles and the Jews, with their rulers. The Gentiles and Jews were at enmity with one another, and yet united against Christians, like Herod and Pilate, Sadducees and Pharisees, against Christ; and like Gebal and Ammon and Amalek, of old, against Israel. If the church's enemies can unite for its destruction, cannot its friends, laying aside all personal feuds, unite for its preservation? Having now gotten the rulers on their side, they set out to make their point, and their design was to use the apostles despitefully, to expose them to disgrace, and then to stone them to death; and to bury their cause. They aimed to take away both their reputation and their life, and this was all they had to lose which men could take from them, for they had neither lands nor goods.
The apostles were delivered out of the hands of those wicked and unreasonable men. They got away, either upon notice given them of the designs against them, or at the beginning of the attempt upon them. They made an honorable retreat (for it was not an inglorious flight) to Lystra and Derbe; and there they found safety. Their persecutors in Iconium were for the present satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm; He is, and will be, himself their hiding place. They found work, and this was what they went for. When the door of opportunity was shut against them at Iconium, it was opened at Lystra and Derbe. To these cities they went, and there, and in the region. They preached the gospel. In times of persecution ministers may see cause to leave a spot, but they do not leave the work.
The apostles were delivered out of the hands of those wicked and unreasonable men. They got away, either upon notice given them of the designs against them, or at the beginning of the attempt upon them. They made an honorable retreat (for it was not an inglorious flight) to Lystra and Derbe; and there they found safety. Their persecutors in Iconium were for the present satisfied that they were thrust out of their borders, and pursued them no further. God has shelters for his people in a storm; He is, and will be, himself their hiding place. They found work, and this was what they went for. When the door of opportunity was shut against them at Iconium, it was opened at Lystra and Derbe. To these cities they went, and there, and in the region. They preached the gospel. In times of persecution ministers may see cause to leave a spot, but they do not leave the work.
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