Atos 15
Marvin Vincent · Citado em PreceptAustin
Atos 15
Vincent adds that this verb "is a very strong expression for the fullest and clearest declaration: declare throughout." Given that they had a year's worth of experiences in their first missionary journey, this would have been quite a memorable detailed description. Conversion (1995)(epistrophe from epi = to + strepho = to turn) is literally turning about, turning toward or twisting. (THOUGHT- Because of sin all of our thinking is "twisted" but the Gospel "untwists" our warped way of thinking!) Figuratively as in this NT use (the only NT use), epistrophe meant they changed their belief and their behavior, a good description of repentance. BDAG says epistrophe refers to "(1) turning one’s attention to something - attention and (2) change of one’s way of thinking or believing - conversion." The related verb epistrepho is used with a similar sense to describe conversion (and repentance) in Acts 3:19+ ("repent and return"), Acts 9:35+, Acts 11:21+, Acts 14:15+ ("turn from these vain things to a living God"), Acts 15:19+, Acts 26:18+ ("so that they may turn from darkness to light"), Acts 26:20+. Note especially Luke's use of epistrepho as a description of Gentile conversion later in this chapter in Acts 15:19 where the apostle James declares "it is my judgment that we do not trouble those who are turning to God from among the Gentiles." The implication in the phrase "turning to God" is that they are "turning away from" something else, specifically dead, mute, worthless idols. (see this pattern clearly in 1 Thes 1:9-10+). Gilbrant on epistrophe - In classical literature epistrophē primarily refers to the act of “turning about, turning away,” or “turning around” as in maneuvering a ship or changing a person’s position. Sometimes in philosophical writings it has a figurative meaning: “turning one’s attention to pious devotion to the divine” (cf. Moulton-Milligan). Linked with the verb poieō, it also has the figurative meaning “to give attention to.” In the Septuagint epistrophē and its verb cognate epistrephō are used literally (e.g., Judges 8:9; Ezekiel 47:7). They also are used figuratively to indicate repentance. The word is employed to express the theological implications of the Hebrew term shûv. It is from this that the Greek word acquires its higher religious meaning. Although the Septuagint used epistrophē/ epistrephō extensively for “conversion,” the New Testament writers preferred metanoia and metanoeō in referring to repentance. The verbal form epistrephō is used 36 times in the New Testament, half of which express the act of repenting or converting. Epistrophē, however, occurs only once in the New Testament, in Acts 15:3, where it is used to express the “conversion of the Gentiles.” (Complete Biblical Library Greek-English Dictionary) MEGA JOY OVER GENTILE CONVERSIONS And were bringing great joy to all the brethren - Bringing is poieo which means to do, to produce or to accomplish, so the effect of the encouraging report of all the Gentile conversions was to accomplish or produce great joy! Notice the word "all" - the Spirit swept in on entire congregations who heard this great report, giving them all great supernatural joy. What a scene it must have been (see "Ee-Taow" below). The contrast of great joy in all the brethren with the argumentative attitude of the Judaizers could not be more striking. One can only imagine what these legalistic Jews thought about the joyful response of all the disciples! It is sad when one cannot rejoice when precious souls are rescued by God's grace from the horrible fate of eternal punishment! As Larkin says "joy is the appropriate response to news that persons of any cultural group have come to salvation (Lk 1:14; Lk 15:7, 10, 32; Acts 11:23). One of the best litmus tests for the presence of the saving grace of God in our hearts is whether they overflow in joy at the news that another has found the Savior." (Ibid) A corollary thought is that one has to seriously question whether these Judaizing Jews have actually truly received Jesus as Savior and Lord (cf Jn 1:11). Salvation of lost souls generates joy on earth and joy in Heaven for Jesus taught "I tell you that in the same way, there will be more joy in Heaven over one sinner who repents (NOTE HOW JESUS ASSOCIATES "REPENTS" WITH GENUINE CONVERSION!) than over ninety-nine righteous persons who need no repentance.." (Lk 15:7+) As an aside, Heaven will not be a dull, boring existence but will be a life full of feeling and emotion as men were intended to experience when God created us. Think of your reaction when you see Jesus and then when you see those you loved on earth! J.O.Y. = Jesus, Others, Yourself - Joy! Joy! Joy! Joy (5479)(chara) is a feeling of great pleasure, of inner gladness, or of delight. Biblically speaking joy is not our natural response (happiness is a better description of our "natural" reaction), but a supernatural gift of the Spirit, a manifestation of a soul saturated with the Spirit (Gal 5:22+; 1 Th 1:6+). And so it follows that joy in the NT is virtually always used to signify a feeling of "happiness" that is based on spiritual realities (independent of what "happens"). Joy is a part of God’s very essence and His Spirit manifests this supernatural joy in His children. In sum, Joy is the deep-down sense of well-being that abides in the heart of the person who is filled with the Spirit and knows all is well between himself and the Lord. There is a chorus from an old spiritual song that is apropos…"Happiness happens but joy abides." Of course, the caveat to that little ditty is that it abides as we abide in the Vine, energized by the Spirit of Christ. Joy or rejoicing were frequently described by Luke as associated with conversions, especially of Gentile conversions - Read these accounts... Acts 8:8 Samaritans = "So there was much rejoicing in that city." Now the Samaritans were rejoicing over the Gentile conversions! Acts 8:39 Ethiopian eunuch, "went on his way rejoicing." Acts 11:23 Barnabas rejoiced at the Gentile conversions in Antioch, Acts 13:48 when they heard Acts 13:47, "they began rejoicing and glorifying the word of the Lord" Acts 13:52 disciples "were continually filled with joy and with the Holy Spirit." Acts 15:3 joy at the salvation of the Gentiles Acts 15:31 when they read the edict of the Jerusalem council that they did not need to be circumcised in order to be saved, Acts 16:34 Philippian jailer "rejoiced greatly, having believed in God with his whole household." "Ee-Taow" - Centuries later another group of pagan Gentile idol worshippers would hear the Good News that Jesus died in their place and an entire village on Papua, New Guinea believed shouting "Ee-Taow" (It is true! It is true!). Watch this video to see what happened to this primitive tribe for over 2 hours when the Spirit opened their heart to see Jesus (Acts 16:14+). You will be amazed, and perhaps their reaction will help you understand Luke's phrase "were bring great joy to all the brethren!" THOUGHT - Did you experience great joy when you first received Christ as your Savior and Lord? Most of us would probably answer "Yes," but too often as the days turned into years, the trials and afflictions and the subtle (and not so subtle) snares of the world, the flesh and the devil began to take their toll on our soul and dissipate the joy ("a slow leakage of joy") that once was spontaneous and "supernaturally natural" (so to speak). And so for many saints sadly their heart has begun to grow cold and their joy slowly and steadily has been jettisoned. So you may find that to one degree or another you have left your first love and the joy that your love of Jesus brought into your life. Beloved, if that describes your state today, asked God to restore the years that the locusts have eaten (Joel 2:25KJV+), reviving your spiritual vigor (read Ps 119:25+), restoring the joy of your salvation (Ps 51:10-15+ note it is a plea, a prayer) as you "remember from where you have fallen, and repent and do the deeds you did at first." (Rev 2:4-5+). And I like Paul am "confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus." (Php 1:6+) Indeed, "Faithful is He Who calls you, and He also will bring it to pass." (1 Th 5:24+) And consider praying in faith Romans 15:13+ "Now may the God of hope fill you with all (not "some") joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit. " Amen and amen! The dying world desperately needs to see "joy filled" (Spirit filled) disciples of Jesus (Gal 5:22+, cf 1 Th 1:6+). Acts 15:4 When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. KJV Acts 15:4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. NLT Acts 15:4 When they arrived in Jerusalem, Barnabas and Paul were welcomed by the whole church, including the apostles and elders. They reported everything God had done through them. NIV Acts 15:4 When 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. they were received by the church Acts 18:27; 21:17; Matthew 10:40; Romans 15:7; Colossians 4:10; 2 John 1:10; 3 John 1:8-10 they reported all that God had done with them Acts 15:3,12; 14:27; 21:19; Romans 15:18; 1 Corinthians 15:10; 2 Corinthians 5:19; 6:1 Acts 15 Resources - Multiple Sermons and Commentaries A RECEPTION AND A REPORT When they arrived at Jerusalem they were received by the church and the apostles and the elders - They received a cordial welcome, which they probably were not altogether sure of receiving. Were received (3858)(paradechomai from para = from, beside, near + dechomai = accept deliberately and readily, receive kindly and so to take to oneself what is presented or brought by another) means literally to receive or accept near or beside and then to accept deliberately, willingly, favorably and readily. The picture is of one putting out a "Welcome Mat" for Paul and Barnabas and thus conveys the sense that the body of Christ received them and embraced them with delight. It is surprising that Luke records no specific reaction of joy by the Jerusalem church when hey heard the report of the Gentile conversions. And they reported all that God had done with them - Notice the word "all" which would include the praises for conversions but also the persecutions for proclamation of the Gospel. And just as Luke recorded when Paul and Barnabas "had arrived (IN ANTIOCH IN SYRIA) and gathered the church together, they began to report (anaggello/anangello) all things that God had done with them and how He had opened a door of faith to the Gentiles." And notice the preposition "with" (meta) which Louw-Nida says is "a marker of an associative relation, usually with the implication of being in the company of - 'with, in the company of, together with." In other words they were simply God's "instruments" and God acted through them. The English definition of "with" helps us see this picture noting that "if one person or thing is with another or does something with them, they are together or they do it together." The NLT paraphrases it as "everything God had done through them." (Acts 15:4NIV also has "through them.") Once again we see the juxtaposition of God's sovereignty and Man's responsibility. God's Spirit clearly gave the missionaries His supernatural enablement, but they undertook in faith and obedience to carry forth the Gospel proclamation and to follow up with discipleship (cf Jesus' description of Paul as "a chosen instrument of Mine" in Acts 9:14+). God could have done it all without Paul and Barnabas, but it was and still is His good pleasure to use His redeemed children to redeem the lost children of Adam! In short, all believers are now in the "lost and found" business (so to speak)! THOUGHT - Do you have any recent reports of all that God has done with you in the spreading of His Gospel and glorification of His Son? God desires to use you in His great plan of redemption of the lost! The "co-" in "commission" (aka the Great Commission - Mt 28:19+, cf Paul's intense desire and exertion to make disciples in Col 1:28+, Col 1:29+) means "with" as in "co-operate", etc. Sadly for many the "Great Commission" has become the "Great Omission!" God is not looking so much for your ability as your availability. Or as you have likely heard it phrased, He is looking for a few "F.A.T." men and women - Faithful, Available, Teachable. If that describes you, you are in for the adventure of a lifetime (Listen to Steven Curtis Chapman's Great Adventure - "Let's Go! Saddle up our horses. We've got a trail to blaze..."). (See similar THOUGHT below on "through them.") They reported (312)(anaggello/anangello from aná = again, back {like our English prefix "re-"= again thus "re-port" or "re-hearse" = to say again} + aggéllo = tell, declare related to ággelos = messenger) means to bring back word and then to announce or report, tell of things especially things that God has accomplished. God is always the initiating and enabling Agent Who empowers His agents as they undertake their Gospel mission. Anaggello is the same verb Luke used in Acts 14:27 recording that Paul and Barnabas began to "report all things that God had done with them and how He had opened a door of faith to the Gentiles." The missionaries were always quick to attribute their success in the spread of the Gospel to God, which is a good pattern for all of us to express when we experience any genre of genuine spiritual success! Paul repeatedly attributed his success to God's sufficiency and never to own sufficiency, writing for example... For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, (Ro 15:18+) But by the grace of God I am what I am (GOD'S SOVEREIGNTY), and His grace toward me did not prove vain (kenos - worthless, completely lacking in eternal value and thus spiritually "zero"!); but I labored (kopiao = to point of weariness!) even more than all of them (MAN'S RESPONSIBILITY), yet not I, but the grace of God with (syn speaks of intimacy - think of "divine syn-ergy") me. (1 Cor 15:10+) Not that we are adequate (hikanos) in ourselves to consider ANYTHING as coming from ourselves, but our adequacy (hikanotes) is from God (cf Jn 15:5), Who also made us adequate (hikanoo) as servants of a New Covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life (NLT says "The old written covenant ends in death; but under the new covenant, the Spirit gives life."). (2 Cor 3:5-6+, cf John 6:63) Acts 15:5 But some of the sect of the Pharisees who had believed stood up, saying, "It is necessary to circumcise them and to direct them to observe the Law of Moses. KJV Acts 15:5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. NET Acts 15:5 But some from the religious party of the Pharisees who had believed stood up and said, "It is necessary to circumcise the Gentiles and to order them to observe the law of Moses." NLT Acts 15:5 But then some of the believers who belonged to the sect of the Pharisees stood up and insisted, "The Gentile converts must be circumcised and required to follow the law of Moses." some of the sect of the Pharisees who had believed stood up, saying. Acts 21:20; 26:5,6; Philippians 3:5-8 It is necessary Acts 15:1,24; Galatians 5:1-3 Acts 15 Resources - Multiple Sermons and Commentaries ADDING TO AND NEGATING THE GOSPEL OF GRACE But - Term of contrast. So much for the "Welcome Mat" in Acts 15:4! Here we see a cooler reaction from some in the sect of the Pharisees. Some of the sect of the Pharisees who had believed stood up, saying - Apparently they stood up in the midst of the church assembly. Recall that Paul himself was a Pharisee of Pharisees who believed. Was the belief of these men genuine? Most commentators agree that these were likely genuine believers.
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Vincent adds that epistello "Originally (meant), to send to, as a message; hence, by letter. The kindred noun epistole, whence our epistle, means, originally, anything sent by a messenger. Letter is a secondary meaning." Gilbrant on epistello - classical Greek this word is used to mean “to send or announce a message, direction, or administrative order.” It can refer to a command given by word of mouth, but usually it refers to something that is written. Thus the noun derivation epistolē (1976), “epistle,” is “that which is transmitted by the messenger,” i.e., the “letter” itself. Lacquer has demonstrated from the letters of emperors and magistrates of this period that epistellō “always meant write rather than send” (Moulton-Milligan). Constable (quoting Pentecost in part) writes that "To help Gentile converts not put a stumbling block in the path of Jews, James recommended that Christian teachers encourage their disciples to avoid four things. These were the things (food, etc.) associated with idolatry (cf. 1 Cor. 10:14-22), and fornication (Gr. porneias, all kinds of sexual aberrations). They were also to avoid eating strangled animals rather than those with the blood drained out, and blood (the essence of life; cf. Gen. 9; Lev. 17:11). These were ethical and moral issues, not just matters of ceremonial defilement." NET Note - Three of the four prohibitions deal with food (the first, third and fourth) while one prohibition deals with behavior (the second, refraining from sexual immorality). Since these occur in the order they do, the translation “abstain from” is used to cover both sorts of activity (eating food items, immoral behavior). These restrictions are not on matters of salvation, but are given as acts of sensitivity to their Jewish brethren, as v. 21 makes clear. Another example of such sensitivity is seen in 1 Cor 10:14–11:1. Jack Arnold - The Gentiles would take their best animals and offer them to their pagan gods. The gods who were spiritual ate the animal flesh spiritually, even though nothing happened to the meat. Then the Gentiles would take the meat and sell it in the meat market which usually was next door to the heathen temple. This was the best place in town to buy meat or to eat a juicy steak. The converted Gentiles had no real scruples about this and it was not a matter of conscience with them. However, this was very offensive to the Jews who had been brought up on a very strict diet and who had been taught to eat nothing offered to idols. These Gentile converts were to make this concession to the converted Jewish brethren, not to put the Gentiles back under the Mosaic Law but to keep from being offensive to the Jewish brethren so as not to disturb the unity, harmony and peace of the church. There were two big questionable practices in the early church – drinking wine and eating meat offered to idols. The conclusion was that one Christian brother would do nothing that would cause another Christian brother to stumble spiritually, even though there was nothing intrinsically wrong in these acts. (Acts 15:13-35 The Jerusalem Council - Practice) Paul later wrote... 1 Corinthians 8:13 (commentary) Therefore, if food causes my brother to stumble, I will never eat meat again, so that I will not cause my brother to stumble. 1 Corinthians 10:31-33 (commentary) Whether, then, you eat or drink or whatever you do, do all to the glory of God. Give no offense either to Jews or to Greeks or to the church of God; just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved. Related Resources for more on "Christian Liberty"... 1 Corinthians 8:1-3 The Limits of Our Liberty, Part 1 - John MacArthur 1 Corinthians 8:4-13 The Limits of Our Liberty, Part 2 - John MacArthur 1 Corinthians 10:23-11:1 Principles of Christian Freedom - John MacArthur They (present tense - continually) abstain from things contaminated by idols - Notice that the phrase "contaminated by idols" parallels "things sacrificed to idols" in Acts 15:29. Thus this prohibition clearly deals with food offered to pagan idols and later sold in the corner butcher shop. Secondly, notice that the verb abstain although it is not an actual command is in the present tense which calls for abstinence to be their habitual practice. While the Council's letter did not instruct the Gentiles on how to do this, we know from other NT passages keep this prohibition as a lifestyle, especially in a culture steeped with idols, would have necessitated jettisoning self-reliance and learning to rely on the Holy Spirit. Related Resources. Need for the Holy Spirit to obey NT commands (and in many context also applying to NT verbs calling for habitual practice) Paradoxical Principle of 100% Dependent and 100% Responsible Contaminated (234)(alisgema from aligeo = make ceremonially impure - used in Daniel 1:8+, Mal 1:7, 12+) is used only here in the NT. Friberg says refers "the effect of contact with idols (ceremonial) pollution, ritual defilement." BDAG has "avoid pollution (pl. denotes separate acts) by images (of deities)." Vincent on alisgema - A word not found in classical Greek, and only here in the New Testament. The kindred verb aligeo, to pollute, occurs in the Septuagint, Dan. 1:8; Mal. 1:7, and both times in the sense of defiling by food. Here the word is defined by things sacrificed to idols (ver. 29); the flesh of idol sacrifices, of which whatever was not eaten by the worshippers at the feasts in the temples, or given to the priests, was sold in the markets and eaten at home. See 1 Cor 10:25–28; and Ex 34:15." Zodhiates defines alisgema as "Pollution by unclean (i.e., forbidden) food. Occurs only in Acts 15:20, in which what is expressed as "pollutions of idols" and in Acts 15:29 is called eidōlóthuta (1494), "meats offered to idols." The verb alisgéō is used to refer particularly to pollution by meats or drinks (Sept.: Da 1:8; Mal. 1:7, 12). The Apostle Paul alludes to the customs of heathen nations among whom, after sacrifice had been completed and a portion of the animal given to the priests, the remaining part was either displayed by the owner for sale in the market or became the occasion of a banquet either in the temple or at the owner's house (1 Cor. 8:1-13). (The Complete Word Study Dictionary – New Testament) They abstain...from fornication (better translation is "sexual immorality" as in NET, NLT, NKJV, ESV, CSB, NIV) - You are probably saying well it is obvious that the Gentiles should stay away from Note that the verb abstain applies not only to food, but also to fornication. To reiterate the only way to successfully abstain as a lifestyle (present tense) is by continual dependance on the Holy Spirit to give the desire to abstain and the power to abstain (Php 2:13NLT+), especially in light of the fact that Gentile fornication was a common practice and was readily accepted in the first century pagan society. Be careful of falling into the subtle trap of saying "I'll stay away from _________." Without dependence on the Holy Spirit, you have just placed yourself under a legalistic spirit! And when you place yourself under the law, you actually arouse the desire to do that from which you are trying to abstain! (See Effect of Placing Yourself Under the Law) Abstain (568)(apechomai) means to keep away and in the middle voice (reflexive = the subject initiates the action and participates in the results) which is as a call for the subject to be personally involved in the action. Paul uses this same verb giving a similar exhortation - "For this is the will of God, your sanctification; that is, that you abstain (apechomai in the present tense) from sexual immorality (porneia)." (1Th 4:3+) Guzik on abstain from fornication suggests that "we shouldn’t think that it simply meant sex outside of marriage, which all Christians (Jew or Gentile) recognized as wrong. Instead, James told these Gentiles living in such close fellowship with the Jewish believers to observe the specific marriage regulations required by Leviticus 18, which prohibited marriages between most family relations. This was something that would offend Jews, but most Gentiles would think little of. Gentile Christians had the “right” to eat meat sacrificed to idols, to continue their marriage practices, and to eat food without a kosher bleeding, because these were aspects of the Mosaic Law they definitely were not under. However, they were encouraged (required?) to law down their rights in these matters as a display of love to their Jewish brethren." John Stott adds that "All four of the requested abstentions related to ceremonial laws laid down in Leviticus 17 and 18, and three of them concerned dietary matters which could inhibit Jewish-Gentile common meals.” Jack Arnold on fornication - It seems that both Jews and Gentiles would know what sexual immorality is wrong. We must understand the background to figure out why this prohibition was given. Premarital and extramarital sex (fornication and adultery) were so common among the Gentiles in that day that their consciences had been dulled. They did not see these acts as disgraceful. They were practiced without shame and without remorse. Without a written law (as the Jews had) telling these Gentiles that fornication was wrong, they did not think it was wrong. The Gentiles practiced sexual immorality as part of their pagan religions and it was part of their lifestyle. It was important, therefore, that the new Gentile converts understand the moral law of God on this matter and abstain from all illicit sexual activity. The sin of sexual immorality causes one to destroy himself, for illegal sexual relationships destroy one’s moral fiber, mess up his emotional life and tear him up psychologically. Fornication breaks up the inner integrity of man. Christians are constantly exhorted, therefore, to flee sexual immorality. “Yet the body is not for immorality (fornication), but for the Lord; and the Lord is for the body” (1 Cor 6:13b). “Flee immorality (fornication). Every other sin that a man commits is outside the body, but the immoral man sins against his own body” (1 Cor 6:18). “Now the deeds of the flesh are evident, which are: immorality (fornication), impurity, sensuality, . . .” (Gal 5:19). “But do not let immorality (fornication) or any impurity or greed even be named among you, as is proper among saints; . . .” (Eph. 5:3). “For this is the will of God, your sanctification; that is, that you abstain from sexual immorality (fornication); . . .” (1 Th 4:3). Fornicators, in lands that have not had a Christian influence in today’s world, still have little conscience about sexual purity. Yet, what about so called Christianized America? America is experiencing a sexual revolution. America, in reality, is experiencing a new rash of paganism. America is going back to hedonism and sexual debauchery. What unbelievers today call the new morality is imply old paganism. (ED: SEE BARNA REPORT BELOW) There is nothing new about the new morality, and God’s judgment will fall upon this country for this blatant breaking of the moral law of God. (Acts 15:13-35 The Jerusalem Council - Practice) Related Resource: The End of Absolutes: America's New Moral Code - See this Barna Survey from 2016 (you will find some of the results shocking!) - "Christian morality is being ushered out of American social structures and off the cultural main stage, leaving a vacuum in its place—and the broader culture is attempting to fill the void. New research from Barna reveals growing concern about the moral condition of the nation, even as many American adults admit they are uncertain about how to determine right from wrong. So what do Americans believe? Is truth relative or absolute? And do Christians see truth and morality in radically different ways from the broader public, or are they equally influenced by the growing tide of secularism and religious skepticism?" Jack Andrews gives some background - The Gentiles would often worship their idols in the temples of pagan gods. The temple priestesses were nothing more than prostitutes. They would partake in orgies, sexual immorality, fornication, and the like. (Jack Andrews Expository Studies) John Butler wrote, “This directive...reminded the Gentiles that though the law was refuted as part of salvation, it did not mean they could live a lawless life regarding morals and manners. Grace does not open the door to lawlessness in conduct any more than freedom opens the door to irresponsible conduct.” And from fornication (Sexual Immorality) (4202)(porneia from root verb pernao = to sell, porneuo = to play the harlot; pornos = male prostitute) originally referred to any excessive behavior or lack of restraint, but eventually became associated with sexual excess and indulgence, of every kind of extramarital, unlawful, or unnatural sexual intercourse. It refers to general sexual acts outside of legal marriage. Sex was often linked to pagan religious practice, with the idolatrous worship of false gods (TDNT) As alluded to above, loose morals were a continuous problem in the Greco-Roman world. Vincent writes (quoting Meyer) on fornication that "The association of fornication with three things in themselves indifferent is to be explained from the then moral corruption of heathenism, by which fornication, regarded from of old with indulgence, and even with favor, nay, practised without shame even by philosophers, and surrounded by poets with all the tinsel of lasciviousness, had become in public opinion a thing really indifferent” (Meyer)." Paul later used apechomai writing to the Gentiles in Thessalonica (who came out of idolatry) that "this is the will of God, your sanctification (holiness); that is, that you abstain (apechomai in present tense - see following note on abstain in 1 Pe 2:11+) from sexual immorality." (1 Th 4:3+) And then Paul commanded the saints at Thessalonica "abstain (present imperative - continually, a clear call for them to depend on the Spirit for power to abstain) from every form of evil." (1 Th 5:22+) Peter writing "to those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia" (1 Pe 1:1+) exhorted them "Beloved, I urge you as aliens and strangers to abstain (apechomai in present tense - just try to accomplish that without the Spirit! see "Paradoxical Principle of 100% Dependent and 100% Responsible") from fleshly lusts which wage war (present tense - continually - believers get no "weekend passes" for this is a continual daily battle for our heart and mind) against the soul (sexual sin will corrupt our soul, even the soul of a believer. We are not talking about loss of salvation but loss of usefulness to God - see 2 Ti 2:21+)." (1 Peter 2:11+) Guzik reasons that the "three commands (ED: THEY ARE NOT ACTUALLY GIVEN IN THE FORM OF COMMANDS IN THE GREEK) had to do with the eating habits of Gentile Christians. Though they were not bound under the Law of Moses, they were bound under the Law of Love. The Law of Love told them, “Don’t unnecessarily antagonize your Jewish neighbors, both in and out of the church.” As
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Vincent on greetings - It occurs nowhere else in the salutation of a New Testament epistle save in the Epistle of James 1:1. The ordinary Greek salutation, hail! welcome! Also used at parting: joy be with you. Compare the same expression in the letter from the church at Jerusalem, Acts 15:23; one of the very few peculiarities of style which connect this epistle with the James of the Acts. It does not occur in the address of any other of the Apostolic Epistles.. It appears in the letter of Claudius Lysias (Acts 23:26). Cilicia used 8x in NT - Acts 6:9; Acts 15:23; Acts 15:41; Acts 21:39; Acts 22:3; Acts 23:34; Acts 27:5; Gal. 1:21. See this map (from Holman Bible Atlas copyrighted © 1998 B&H Publishing Group, used by permission, all rights reserved) of the Roman province of Cilicia which is in the right lower corner of modern day Turkey and is the site of the city of Tarsus. Recall that after his conversion Luke records in Acts 9:28-30+ that Saul (Paul) "was with them (Who? Acts 9:27+), moving about freely in Jerusalem, speaking out boldly (indicative of his being Spirit filled - Acts 9:17+, cf Acts 4:31+) in the name of the Lord. And he was talking and arguing with the Hellenistic [Hellenistes - Jews]; but they were attempting to put him to death. But when the brethren learned of it, they brought him down to Caesarea and sent him away to Tarsus." In his letter to the Galatians Paul described this same episode adding that "Then (apparently after 3 years in Arabia - Gal 1:18+) I went into the regions of Syria and Cilicia." (Gal 1:21+) In Acts 22:3 Paul testified “I am a Jew, born in Tarsus (5x in NT = Acts 9:11; Acts 9:30; Acts 11:25; Acts 21:39; Acts 22:)of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today." So Saul/Paul was not only born in Tarsus in Cilicia, but he was "sovereignly sent" back to Tarsus (because of the threat in Jerusalem which God allowed) after his conversion to Christianity. The ESV Timeline estimates that Saul ministered for some 8 years (some say 10 years) in Syria, Tarsus, and Cilicia from 37 AD to 45 AD. The Scripture is silent about this period of his life, but the fact that the letter from the Jerusalem Council is being carried indicates that Gentiles were evangelized and presumably had formed churches in those regions. By deduction there is little doubt that the origin of those Gentile brethren fellowships was the fruit of Paul's ministry during his 8-10 year "divine exile" in Tarsus, the capital of Syria. Acts 15:24 "Since we have heard that some of our number to whom we gave no instruction have disturbed you with their words, unsettling your souls, KJV Acts 15:24 Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, [[saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment:]] (Bracketed text only in Textus Receptus not Nestle-Aland) some of our number Jeremiah 23:16; Galatians 2:4; 5:4,12; 2 Timothy 2:14; Titus 1:10,11; 1 John 2:19 Acts 15 Resources - Multiple Sermons and Commentaries A DELEGATION OF DEADLY DECEIVERS A delegation refers to a group chosen to represent others. In this context, this "delegation" did not represent the larger group of Jewish believers in the church at Jerusalem. These Judaizers had as their goal to deliberately deceive the Gentile believers and turn them from the grace way to the law way, a "highway" which leads straight to hell! These Judaizers recall the piercing words of Jesus who declared "Woe to you, scribes and Pharisees, hypocrites, because you travel about on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves." (Mt 23:15) Since (because)(1894)(epeidé from epí = "on, fitting" + ei = "if", which assumes the premise is factual + dē = "indeed") which assumes what precedes is factual (in this case some of their number...) and emphasizes what follows is valid. Epeide means as indeed, as now, spoken in the NT only of a ground or motive, meaning since indeed, since now, because now, inasmuch as. Regardless of how epeidē is translated, it carries this twofold sense: the reader should assume what precedes is factual (emphatically true); and therefore embrace what should ("must") follow as its necessary (corresponding) conclusion. We have heard that some of our number to whom we gave no instruction - We have heard is a bit of an understatement! This in effect is an "apology" to the Gentile believers for the disturbance caused by the deceivers claiming to be sent out by the church at Jerusalem. "Our number" identifies the men in Acts 15:1 as from the Jerusalem church, but they were not sent as an official envoy, but went to Antioch of their own volition and with their own Judaistic agenda! The word for "no" is the Greek word (ou) signifying that the Judaizers had received absolutely no instructions or orders from the leaders of the church at Jerusalem. In short, these Judaizers had absolutely no authority to teach their doctrines devoid of grace and laden with legalism! Beware, for their ilk still lurk about, looking for unwary victims, especially in grace enabled churches! As Jack Andrews says "Not everyone that goes out from the church is endorsed by the church!" John
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Vincent on diastello - The word originally means to put asunder; hence, to distinguish, and so of a commandment or injunction, to distinguish and emphasize it. Therefore implying express orders, and so always in the New Testament, where it is almost uniformly rendered charge. The idea here is, then, “we gave no express injunction on the points which these Judaizers have raised.” Diastello - 8x in NT command(1), gave...orders(3), gave...instruction(1), giving orders(1), ordered(1). Matt. 16:20; Mk. 5:43; Mk. 7:36; Mk. 8:15; Mk. 9:9; Acts 15:24; Heb. 12:20 Diastello in the Septuagint - The meaning in the Septuagint can convey the meaning of separation - For instance, in Leviticus 10:10, the term is used to instruct the priests to distinguish between the holy and the common, and between the unclean and the clean. Here, διαστέλλω emphasizes the act of setting apart or differentiating between categories, which inherently involves a form of separation. In 1 Kings 8:53+ Solomon acknowledges that Yahweh had separated Israel from all the people of the earth to be His inheritance. Therefore, while διαστέλλω is not directly translated as "to separate" in the NT uses, its usage in certain contexts within the Septuagint encompasses the notion of distinguishing or setting apart, which aligns with the concept of separation. Ge 25:23 "The LORD said to her, “Two nations are in your womb; And two peoples will be separated from your body;" In Ge 30:35 Jacob "he removed (Septuagint = diastello) on that day the striped and spotted male goats and all the speckled and spotted female goats, every one with white in it, and all the black ones among the sheep, and gave them into the care of his sons." In Ge 30:40 "Jacob separated (Septuagint = diastello) the lambs" Gen. 25:23; Gen. 30:28; Gen. 30:35; Gen. 30:40; Lev. 5:4; Lev. 10:10; Lev. 11:47; Lev. 16:26; Lev. 22:21; Num. 8:14; Num. 16:9; Num. 35:11; Deut. 10:8; Deut. 19:2; Deut. 19:7; Deut. 29:21; Jos. 20:7; Jdg. 1:19; Ruth 1:17; 1 Sam. 3:1; 1 Ki. 8:12; 2 Ki. 2:11; 1 Chr. 23:13; 2 Chr. 19:10; 2 Chr. 23:18; Ezr. 8:24; Ezr. 10:8; Ezr. 10:11; Ezr. 10:16; Neh. 8:8; Ps. 66:14; Ps. 68:14; Ps. 106:33; Jer. 22:14; Ezek. 3:18; Ezek. 3:19; Ezek. 3:20; Ezek. 3:21; Ezek. 22:26; Ezek. 24:14; Ezek. 39:14; Ezek. 42:20; Hos. 13:15; Mic. 5:8; Nah. 1:12; Mal. 3:11; Robertson on have disturbed - What a picture of turmoil in the church in Antioch, words, words, words. Aorist tense of the common verb tarassō, to agitate, to make the heart palpitate (John 14:1, 27 = "heart be troubled") (Ibid) Have disturbed (troubled, stirred up) (5015)(tarasso) literally means to put in motion, to shake back and forth and therefore to agitate and stir up (like the pool in John 5:4,7, Lxx = Ezek 32:2, 13, Isa 51:15). Tarasso is used twice in Acts 17 to describe the Jews (YES AGAIN THE JEWS!) who were stirring up the crowds against Paul and Silas (Acts 17:4; see Acts 17:8, 13+). In his letter to the Galatians Paul used tarasso (again of the Judaizers) writing "there are some who are disturbing you and want to distort the gospel of Christ" (Gal 1:7+) and "the one who is disturbing you will bear his judgment, whoever he is." (Gal 5:10+). And so it is clear that the goal of the Judaizers was not to educate the Gentiles but to "distort (metastrepho = to turn something to its opposite state, i.e., try to turn grace to law!) the Gospel of Christ!" Andrews adds that in this verse tarasso "is a present participle in the Greek language which tells that the church was still disturbed over this false teaching. The words of the false teachers had a negative impact on the church at Antioch. It caused them trouble! Legalism and false teaching will always be a burden to true believers." Tarasso is a strong verb and is used figuratively in this passage and describes a setting in motion of what needs to remain still or at ease. The picture of "move back-and-forth" indicates that the instruction had upset what was previously settled making the hearers restless and filled with anxious thoughts. The hearers had been thrown so to speak in a state of needlessly vacillating between emotions and hence were experiencing restless agitation. In sum, tarasso pictures the minds of the Gentiles who heard the false teaching of the Judaizers as being stirred up and agitated. The passive voice is always used in the NT with a negative meaning as in this present passage where it conveys the sense of emotional disturbance or inner turmoil, so that those who had heard this "instruction" were unsettled, thrown into confusion. THOUGHT - Beloved child of God, this is one of the effects of false teaching. If you ever hear a sermon, read a book, hear a teaching that disturbs your soul deep down, then you need to consider that the instruction may not be sound (healthy) doctrine that edifies your mind and strengthens your soul (and remember the Spirit of Truth indwells you! cf Jn 14:17, 15:26, 16:13, Ro 8:9), but unbiblical teaching that instead of building up, tears down and instead of increasing your faith, causes you to begin to have doubts and fears. That is not the effect of the Holy Word! (cf Ro 10:17) And just because these "instructors" appear to have gravitas and an air of erudition, pay heed to your response (cf 1 Jn 2:20+, 1 Jn 2:27+, 1 Cor 2:12, Heb 5:14+), and remember Paul's clear warning to the elders at Ephesus (Acts 20:29-31+). With their words - Specifically the words "Unless you are circumcised according to the custom of Moses, you cannot be saved." (Acts 15:1+) This is a good reminder for all of us. Our words can be very disturbing to others. In the context of spiritual matters this can be especially true and can disturb the faith of others. (Acts 15) The KJV translates as subverting which is not a bad translation for our English word "Subversion refers to a process by which the values and principles of a system in place, are contradicted or reversed." In this case the intent of the Judaizers into contradict and reverse the Gospel of Grace! Unsettling (present tense = continually)(384)(anaskeuazo from aná = back + skeuázō = to prepare, make ready from skeuos = a vessel, utensil, implement) is used only here (not in Septuagint) and literally means to pack up baggage, to tear down, or to dismantle. In other words it describes a process of packing up instead of making ready in order to remove. Figuratively in the present context it means to cause inward distress, to upset, to subvert, to overthrow or to unsettle. Vincent on disturbed - Originally, it means to pack up baggage, and so to carry away; hence, to dismantle or disfurnish. So Thucydides (4:116) relates that Brasidas captured Lecythus, and then pulled it down and dismantled it (anaskeuasas). From this comes the more general meaning to lay waste, or ravage. The idea here is that of turning the minds of the Gentile converts upside down; throwing them into confusion like a dismantled house. Andrews adds that anaskeuazo "was used to speak of going bankrupt or a military force plundering a town. It is always unsettling to be under financial strain and to have to declare bankruptcy. How would the occupants of the city feel when a military force comes in and takes over and removes everything they have? It is unsettling! False teachers never bring peace because they reject the Prince of Peace and they serve the divisive devil!" In short, anaskeuazo in this passage gives us a vivid picture of people with false (scrambled) theology trying to "re-arrange" or "scramble" the theology of the Gentile believers! It is fascinating that in one papyrus, anaskeuazō means "go bankrupt" which is exactly what the Judaizers are attempting to do to the saints - bring about "spiritual bankruptcy!" This reminds me of Paul's warning to young Timothy Retain (present imperative) the standard (hupotuposis) of sound (hugiaino gives us "hygienic" ~ spiritually healthy) words which you have heard from me, in the faith and love which are in Christ Jesus. Guard (aorist imperative - Do this now! It is urgent!), (NOW PAUL EXPLAINS HOW IT IS POSSIBLE TO "GUARD THE TREASURE" OF THE GOSPEL) through the Holy Spirit Who dwells in us, the treasure which has been entrusted to you. (2 Ti 1:13-14+) Your souls (psuche) - Many versions translate this as "your minds" (NET, ESV; CSB has "your hearts"), but psuche is more literally not your minds or your hearts, but your souls, your innermost being. In fact in Mark 12:30 Jesus describes how we are to love God declaring "YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART (kardia), AND WITH ALL YOUR SOUL (psuche), AND WITH ALL YOUR MIND (dianoia), AND WITH ALL YOUR STRENGTH (ischus).’ I like what C. S. Lewis said - "You don't have a soul. You are a soul. You have a body." Our soul is "the point of contact between man's bodily and spiritual nature" (Green). It is "the inner life of man, equivalent to the ego, person, or personality" (DNTT). What a stark contrast we see between the truth teachers and the false teachers, for earlier Luke had recorded when as Paul and Barnabas re-traced their journey they were "strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God.” (Acts 14:22+). The Words of Truth result in strengthening of the saint's souls, but the words of untruth, half truth or overt lies are disturbing and unsettle one's souls. THOUGHT - O, how we need preachers today who will have one passion, one desire, one aim, that by holding fast to the faithful Word (Titus 1:9+), they might effectively, efficiently, energetically edify and equip the saints with Bible Truth that stabilizes and strengthens their souls, yea, even the Holy Words of life that are then used by the Holy Spirit to transform the hearer more and more into the image of Christ (2 Cor 3:18+) and cause the hearers to "grow in respect to their salvation" (1 Peter 2:2+) and to continually "grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen." (2 Peter 3:18+) (If you need some encouragement and/or motivation, bookmark and listen to some of Dr Steven Lawson's messages at Onepassion ministry! I know your time is limited, so I especially recommend the following "triad" of talks - Energetic Students, Expository Preachers, Effective Evangelists) Everett F. Harrison: The council accomplished five important things: 1. The gospel of divine grace was reaffirmed. 2. The unity of the church was safeguarded. 3. The evangelism of the Gentiles could proceed without hindrance. Most of Paul’s churches were founded after the council and they were Gentile churches. 4. The Gentiles churches that had already been established were given encouragement (Acts 16:4-5). 5. The future of the church as a whole was guaranteed. Acts 15:25 it seemed good to us, having become of one mind, to select men to send to you with our beloved Barnabas and Paul, KJV Acts 15:25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, NET Acts 15:25 we have unanimously decided to choose men to send to you along with our dear friends Barnabas and Paul, it seemed good to us Acts 15:28; Matthew 11:26; Luke 1:3 having become of one mind Acts 15:6; 1:14; 2:1,46; 1 Corinthians 1:10 to send Acts 15:22,27 our beloved Barnabas and Paul Romans 16:12; Ephesians 6:21; Colossians 4:7,9; Philemon 1:16; 2 Peter 3:15 Acts 15:2,35; Galatians 2:9 Acts 15 Resources - Multiple Sermons and Commentaries A UNANIMOUS DECISION Unanimous is a great word to describe the decision of the Jerusalem Council for it means in complete agreement or acting together as a single undiversified whole. Even the etymology of the word is beautiful for it derives from Latin ūnanimus in turn composed of ūnus, = one + animus = mind. This is a perfect description of the great Greek word homothumadon described below. It seemed good to us - It seemed good is the translation of one Greek verb (dokeo cf similar use in Acts 15:22, 25, 28, 34) which in this context means it seemed proper or best. Assuming that James is writing the letter, he is speaking for all the church, which he signifies with the pronoun "us." Having become of one mind - The verb for having become (ginomai - aorist middle participle) means to come into existence. The picture in essence is that their unity of spirit came into existence supernaturally wrought by the Holy Spirit, for in Acts 15:28 Luke adds the phrase "it seemed good to the Holy Spirit and to us." So as these Jewish believers came together and discussed their differences, the Spirit so worked in their hearts so that they collectively came to or were "birthed" into a unanimous decision, a clear consensus! Glory to God! One mind is a wonderful word and is a "key word" in the book of Acts for 10 of the 11 NT uses are in this book. And as alluded to above, surely this"one mind" is (1) a reflection of the supernatural work of the Spirit in Spirit filled men and women and (2) is also undoubtedly one of the "keys" explaining why the early church had such an indomitable spirit as they forged a path of Gospel light into the spiritual darkness and depravity that dominated the Gentile world. O, to be part of a church where "Homothumadon" could be written over the doorway as you entered the sanctuary! I fear we may have to await our transport to glory, but one can always plead with God to send Spirit wrought, Christ exalting revival to His church in our increasingly darkening day! Send it Lord, for Thy Name's sake. Amen. Homothumadon in NT- Acts 1:14; Acts 2:46; Acts 4:24; Acts 5:12; Acts 7:57; Acts 8:6; Acts 12:20; Acts 15:25; Acts 18:12; Acts 19:29. Ro 15:6 One mind (3661) (homothumadon/homothymadon from a combination of homos = same + thumos/thymos = temperament or mind) means with one mind, unity of mind, with one purpose, with unanimous consent, of one accord. In a word it means together (Webster says "together" means "in company, in union, in the same place, in the same time, in concert, as the allies made war upon France together.") One lexicon says homothumadon means "to be of one soul." It speaks of an action agreed upon unanimously (with one impulse) or by common consent. Homothumadon was frequently used in secular settings to describe the unanimity of a synod, of creditors, of a husband and wife, of brothers (TLNT, Moulton and Milligan) To select men to send to you - As alluded to earlier, the church at Jerusalem did not just send a formal letter, but they sent faces with the letter, a pattern of communication which is becoming less common in our hi tech, low touch society. Many times folks don't even hear the other person's voice, but instead receive a voiceless text message and even that is often not written out in full sentences. To select (repeats Acts 15:22)(1586)(eklego) means literally to select out of a selection which signifies a very deliberate choice, a true "heart preference," with a definite outcome in mind. This verb is alway in the middle voice, which is reflexive and in plain language speaks of the personal involvement of the one who makes the choice. This is the very word Paul uses to describe how God "chose (eklego) us in Him (Christ) before the foundation of the world, that we would be holy and blameless before Him." (Eph 1:4). Peter used this same verb in Acts 15:7+ "you know that in the early days God made a choice among you." With our beloved Barnabas and Paul - These two were clearly admired and respected by the Jerusalem church. This description reminds me of the old song "They will know we are Christians by our love" for one another. These missionaries were much loved by the Church at Jerusalem. What a contrast with their arrival in which there were strong differences of opinion. Again, do we not see the supernatural effect of the Holy Spirit, Who Alone can bring about agape love among those who initially were at odds! As the apostle John wrote "Beloved, let us love (present tense = only possible as we daily depend on the Spirit's enablement) one another, for love is from God; and everyone who loves is born of God and knows God." (1 John 4:7+) (1 Cor 16:22 We are one in the Spirit, we are one in the Lord We are one in the Spirit, we are one in the Lord And we pray that our unity will one day be restored And they'll know we are Christians by our love, by our love Yeah they'll know we are Christians by our love We will work with each other, we will work side by side We will work with each other, we will work side by side And we'll guard each man's dignity and save each man's pride And they'll know we are Christians by our love, by our love Yeah, they'll know we are Christians by our love. Beloved (27)(agapetos from agapao = to love, agape = unconditional love, spiritual fruit borne by Spirit - Gal 5:22+) means beloved, dear, very much loved. Agapetos describes the love of another, this love being called out of the "giver's" heart by the preciousness of the recipient of the love (in this case Barnabas and Paul). Agapetos is used only of Christians as united (by covenant, the New Covenant) with God and with each other in love. Vincent - Barnabas and Paul. Here, as in Acts 15:12, Barnabas is named first, contrary to the practice of Luke since Acts 13:9. Barnabas was the elder and better known, and in the church at Jerusalem his name would naturally precede Paul’s. The use of the Greek salutation, and this order of the names, are two undesigned coincidences going to attest the genuineness of this first document preserved to us from the Acts of the primitive church. Acts 15:26 men who have risked their lives for the name of our Lord Jesus Christ. KJV Acts 15:26 Men that have hazarded their lives for the name of our Lord Jesus Christ. NET Acts 15:26 who have risked their lives for the name of our Lord Jesus Christ. have risked their lives Acts 13:50; 14:19; Judges 5:18; 1 Corinthians 15:30; 2 Corinthians 11:23-27; Philippians 2:29,30 Acts 15 Resources - Multiple Sermons and Commentaries PROCLAMATION OF THE GOSPEL RISKY BUSINESS! Men who - To whom does this refer -- Barnabas and Paul or Judas and Silas? The nearest reference to men who is to Barnabas and Paul (see technical note below) NET Note on men who - Greek "men who"; but this can be misleading because in English the referent could be understood to be the men sent along with Barnabas and Paul rather than Barnabas and Paul themselves. This option does not exist in the Greek original, however, since anthropois is dative and must agree with "Barnabas and Paul," while andras is accusative. By omitting the word "men" from the translation here (See NET translation above), it is clear in English that the phrase refers to the immediately preceding nouns "Barnabas and Paul." Have risked their lives - This proclamation of the Gospel could potentially result in literal death of one's self (cf stoning of Paul Acts 14:19+, Acts 13:50+, Herod's execution of James Acts 12:1,2+). As Andrews says "What a testimony of the faith and the faithfulness of God’s servants!" Have risked (3860)(paradidomi) literally means to give over one into the power of another and in this case is might be read more literally that they were men who had "handed over their lives" or "given up their lives." I like that better than "have risked" because the latter does not convey the same idea. In other words, Paul and Barnabas were men who were willing to die for the Name above all names. They had surrendered their lives TO Christ and were now willing to surrender their lives FOR Christ if that was necessary! The tense is perfect indicating that this was a decision they had made and it had permanent effect. The active voice indicates it was their volitional choice to hand over their lives. What an incredible picture of dedication to the cause of the Name of the Lord Jesus Christ. For the Name of our Lord Jesus Christ - Lord (kurios) is the the possessor, owner, master, the supreme one, one who is sovereign and possesses absolute authority, absolute ownership and uncontested power. Notice Luke uses the full title of Jesus. Notice also the little possessive pronoun our which indicates these men's sense of personal possession of Jesus. Yes, ultimately, He is their (and our) Possessor (cf Titus 2:14+, 1 Pe 2:9+), but by virtue of their union and oneness with Christ, they also possess Him. As Charles Hodges wrote "To possess Christ, to be in Him, is the sum of all blessedness" (Commentary on Ephesians) THOUGHT - What an awesome truth to ponder! Our Lord, the One Who created the Heavens and the Earth and even now daily upholds it (Heb 1:3), the One in Whom " all things hold together." (Col 1:17-18). This mighty God is our Lord! O, to begin to even get a slight inkling of His infinite worth, majesty, glory and and power and to think that as frail men and women crippled by the fall can lay claim to a relationship with Him! Are you living your life as if He is your Lord, your Master? He is their Lord, their Master, their Owner, their Possessor, their Supreme Sovereign. Paul and Barnabas acknowledge they were no longer their own, but that they had been bought with a price and were committing to glorifying God in their body (1 Cor 6:19-20+). Later in Acts Paul declared "And now, behold, bound by the Spirit, I am on my way to Jerusalem, not knowing what will happen to me there, 23 except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. 24 “But I do not consider my life of any account as dear to myself (or "worth anything to myself"), so that I may finish my course (a task or function involving continuity, serious, effort, and possibly obligation) and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God. 25 “And now, behold, I know that all of you, among whom I went about preaching the kingdom, will no longer see my face. (Acts 20:22-25+) Name (3686) (onoma) means that by which something or someone is called or known. Thus a name constitutes the distinctive designation of a person or thing. However in antiquity the name meant more than it does today. We use a name as little more than a distinguishing mark or label to differentiate one person from another. But in the ancient world the name signified not only the person's identity but the inherent character of the person designated by the name. Stated another way, in ancient times, one's whole character (title, reputation, person) was implied in the name. For example, in John 1:12 to "believe in His Name" (cf Jn 3:18, 20:31, 1Jn 3:23) is to believe (with a belief that results in a new, "circumcised" heart) in all Jesus is and all He has accomplished to effect our eternal redemption (Heb 9:12). Luke's uses of onoma in combination with Jesus in Acts - Acts 2:38 Acts 3:6 Acts 3:16 Acts 4:10 Acts 4:18 Acts 4:30 Acts 5:40 Acts 8:12 Acts 8:16 Acts 9:27 Acts 10:48 Acts 15:26 Acts 16:18 Acts 19:5 Acts 19:13 Acts 19:17 Acts 21:13 Acts 26:9 Jack Andrews poses a pithy personal question - Are we risking our lives for the name of Jesus Christ? Are we willing to lay our lives down for the name that is above every name? It cost the 1st century church to believe on the Lord Jesus Christ and to confess His name! May we have that same resolve to: love His name, serve His name, honor His name, preach in His name, teach in His name, live in His name, give in His name, and never be ashamed of His name! Acts 15:27 "Therefore we have sent Judas and Silas, who themselves will also report the same things by word of mouth. KJV Acts 15:27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. NET Acts 15:27 Therefore we are sending Judas and Silas who will tell you these things themselves in person. NLT Acts 15:27 We are sending Judas and Silas to confirm what we have decided concerning your question. Judas 2 John 1:12; 3 John 1:13-14 Acts 15 Resources - Multiple Sermons and Commentaries PERSONAL CORROBORATION FACE TO FACE Corroboration means confirmation that some fact or statement is true through the use of documentary evidence. It means to add proof to an account, statement, idea, etc. with new information, in this case in the form of the verbal, face to face, personal witness of Judas and Silas. Therefore - Term of conclusion. Based upon their Spirit "birthed" oneness of mind leading to their selection of church representatives. We have sent Judas and Silas, who themselves will also report the same things - In other words, in addition to the witness of Barnabas and Paul, Judas and Silas would be two more witnesses from the home church in Jerusalem who would vouch for the authenticity and explain the necessity for the written instructions.
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Vincent - Blood. Because in the blood was the animal’s life, and it was the blood that was consecrated to make atonement. See Ge 9:6; Lev. 17:10–14; Deut. 12:23, 24. The Gentiles had no scruples about eating blood; on the contrary, it was a special delicacy. The heathen were accustomed to drink blood mingled with wine at their sacrifices. Sacrificed to idols (1494)(eidolothutos from eidolon = idol + thuo = to sacrifice) is an adjective describing the meat of animals which have been sacrificed to idols. The Rabbinic words for eidolothutos "are זִבְחֵי מֵתִים, sacrifice to the dead, and תַּקְרֹבֶת צֲבוֹדַת אֱלִילִים, sacrifice in honour of unreal entities." Eidolothutos “refers to sacrificial meat, part of which was burned on the altar, part was eaten at a solemn meal in the temple, and part was sold in the market for home use.” (BDAG) Note that the stem -thutos means "sacrifice" referring to an animal sacrificially killed and thereby implies meat is the things sacrificed to idols. Swindoll explains that as part of the pagan Gentile worship "an animal was brought before a priest to be sacrificed. Only parts of the animal were burned—usually the legs, fat, and internal organs. The leftovers—usually the best pieces of meat—were often consumed among the participants at a festive meal, taken home to enjoy in private, or sold in public marketplaces. This posed a problem for believers, because when they ate as invited guests at a person’s home or bought meat at the marketplace, chances were good that some of it came from an animal sacrificed in the worship of a false god. In that worship, consuming the meat sacrificed to the idol was the same as participating in the worship of the idol. (Swindoll's Living Insights New Testament Commentary – 1 & 2 Corinthians) Eidolothutos - 9x in 9v - Acts 15:29; Acts 21:25; 1 Co. 8:1; 1 Co. 8:4; 1 Co. 8:7; 1 Co. 8:10; 1 Co. 10:19; Rev. 2:14; Rev. 2:20. The only other use is in 4 Macc 5:2, with no uses in the non-apocryphal Septuagint. Notice that eidolothutos is found 4x in 1 Cor 8:1-13 TDNT note on eidolothutos - Jews were forbidden to eat flesh sacrificed to idols. They were also forbidden to trade in it. It defiled like a corpse if one came into contact with it in an enclosed space. To force a Jew to eat it was to enforce apostasy. The reference was not to the flesh which went into the temple, but to that which came out. The strict prohibition reflects the resolute resistance of Judaism to any kind of religious syncretism. Its basis, namely, that the flesh is offered to the dead or to unreal entities, shows that it is primarily religious. It rests on a strict application of the first commandment and not on superstition, fear of spirits etc. Paul will allow the enjoyment of εἰδωλόθυτον apart from the cultic act itself (1 Cor 10:14–22) and so long as it does not violate the law of love (1 Cor 8:1–13). In this connection he appeals (1 Cor 10:26) to Pa. 24:1. He can take this attitude only because faith has overcome Jewish legalism from within. In the apostolic decree of Acts 15:29; 21:25, and in Rev. 2:14, 20, we do not have full freedom from legalism (ED: NOT SURE IF FULLY AGREE WITH THAT BASED ON STATEMENTS LIKE John 8:32, 36, Acts 10:15. Ro 6:14 clearly states we "are not under law but under grace."). Among the Nicolaitans the desire the eat meat sacrificed to idols is an expression of Libertinism, i.e., of complete renunciation of any commitment to the will of God, as may be seen from their general licentiousness. The same is probably true of Paul’s opponents at Corinth. Some NT uses of eidolothutos Rev 2:14 ‘But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols, and to commit acts of immorality.
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Vincent adds that "It marks him (ED: NOTE THE PUN - JOHN MARK) very strongly, and is an emphatic position at the end of the sentence.