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29 greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication from which if ye keep yourselves, ye shall do well. Fare ye well.

30

So when they were dismissed, they came to Antioch: and when they 31 had gathered the multitude together they delivered the Epistle which

when they had read, they rejoiced for the consolation [or, exhortation.] 32 And Judas and Silas, being prophets also themselves, exhorted the 33 brethren with many words, and confirmed them. And after they had tarried there a space, they were let go in peace from the brethren unto 34 the apostles. Notwithstanding it pleased Silas to abide there still. 35 Paul also and Barnabas continued in Antioch, preaching the word of the Lord, with many others also.

EXPLANATION.

The Jewish christians felt great unwillingness to give up what they considered their special privileges, in connection with the law of Moses; and in spite of all that had taken place, many of them continued to maintain that it was absolutely necessary to salvation, that even Gentile persons, upon becoming christians, should receive circumcision as it was practised among the Jews. While Paul and Barnabas were residing at Antioch, some who held this opinion came from Judea to that city, and taught their doctrine to the christians. This however was strongly opposed by both Paul and Barnabas; and after much debate upon the question with these Jewish intruders, it was determined by the church at Antioch that these two missionaries, together with certain other members, should repair to Jerusalem, and lay the subject before the apostles and other ministers there, in order to obtain their opinion. This deputation from the christians at Antioch was sent forth with due honor and respect upon their journey, they passed through the provinces of Phenice and Samaria; and wherever they came, they communicated to the various bodies of christians, which consisted mainly of converted Jews, the intelligence that the Gentiles had received the knowledge of the gospel and become converted, which gave great joy to the church.

Upon their arrival at Jerusalem, the apostles and ministers of the church, together with all the christians generally, welcomed them with brotherly hospitality, and they related

Some however, who

the dealings of God with them. had belonged to the sect of the Pharisees, stated their opinion that the Gentiles, of whose conversion Paul had given them an account, must receive circumcision and submit to the Mosaic law, in order to complete their claim to be considered as christians. Upon this a council was called of the apostles and ministers at Jerusalem, to take the point into consideration.

After much discussion, Peter addressed the assembly. He reminded them, that it was through God's choice of him as an instrument, that the gospel had been first preached to the Gentiles, upon the occasion of the conversion of Cornelius. When that took place, God was pleased to bestow upon the Gentiles the gift of the Holy Ghost, in the same manner as he had done to the Jews on the day of Pentecost. Thus God, who had perfect knowledge of the hearts of all men, had made no difference in the manner of imparting this great blessing to the one or to the other class; but had wrought the purifying of the Gentile hearts by the same faith as had worked in the hearts of the Jews. Peter therefore asked them, how it was that they sought to resist the will of God, by imposing a burden upon these new disciples from amongst the Gentiles, which had been found too heavy for the Jews of the former generations, and those of the present also. All who agreed with him believed, that by the favor and mercy of the Lord Jesus Christ, they of the Jews received their salvation in the same manner, and by the same means, as those who were converted being Gentiles.

This address of Peter imposed silence upon all the members of the assembly, who had before been disputing upon the subject; and they all gave attention to the statements that were then made by Barnabas and Paul, of the way in which God had enabled them to work miracles and various wonders amongst the heathen people whom they had visited.

After they had spoken, the apostle James delivered the decision of the council. He called attention to the statement made by Peter, who had explained the manner in which God had first begun to shew his mercy in visiting the Gentiles, in order to gather out from amongst them a

people to bear his name. He remarked that the language of the inspired prophets was in perfect agreement with such a course. And having thus referred to the prophets generally, he illustrated his meaning by quoting from one of them; the prophet Amos, in speaking of the future restoration of the house of David from the ruin which was to come upon it, (when the Jews should be so dispersed among all nations as to be compared to corn sifted in a sieve,) had written, "In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: that they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the Lord that doeth this." (Amos ix. 9-12.) In quoting this passage, the apostle used the words as they stand in the Greek translation from the Hebrew (called the Septuagint), which was not uncommonly used at that time, and from which our Lord himself had sometimes quoted. As the passage stands in the Old Testament, we see evidently from the context, that it points ultimately to the state of things which will exist in the period of Israel's future glory; but the particular object which the apostle had, was merely to justify his expression of "a people for God's name," by a reference to Scripture. When therefore St. James said that the prophets generally spoke of such a mercy to the Gentiles, as agreed with the gift of the Holy Ghost which Peter had related, he cited the scriptural expression of Amos respecting the Gentiles. God knows all his purposes and plans even from the very beginning of time; and therefore we may recognize that to be his work, to which he has been pleased to make previous reference in the writings of the prophets.

Considering all this, the apostle gave it as his judgment, that no difficulty or impediment on account of Jewish observances ought to be placed in the way of those who, being heathen, became converted to christianity. But, while the Jewish christians should not impose unnecessary observances on the one hand, the Gentile christians should not place stumblingblocks in the way of the Hebrew christians, which might prevent brotherly inter

course and communion. Those christians who themselves continued in the practice of Mosaic rites, could not hold any communication with persons, who were in any way defiled with idolatrous worship, or who made use of blood as food. Since therefore Jews were to be found in every city, maintaining the law of Moses, which was publicly read every sabbath day in their synagogues,-in order to avoid all occasion of offence to these persons, and especially to such of them as might become christians,—the apostle was for requiring by a written decree, that Gentile christians must keep themselves free from all defilement by meats and other things employed in idolatrous worship, of course including that which was inseparably connected with the feasts and sacrifices of many heathen deities—the crime of fornication; and that they must abstain from the use of blood as food, including such animals as having been prepared for food by strangling, died without shedding blood.

This important point having been thus settled, the whole council, consisting of the apostles, the presbyters, and the lay members of the church who were present, resolved, that in sending away Paul and Barnabas, (who had been deputed by the church at Antioch), they would appoint some persons of note from amongst themselves to return with them, in order to give them every possible weight and assurance in conveying the reply. Accordingly they selected a person named Judas, whose surname was Barsabas, supposed to be the same who is mentioned as having been nominated together with Matthias, when the latter was appointed to the apostleship. (Acts i. 23.) With him they joined Silas, who afterwards became Paul's companion, and who is sometimes spoken of as Silvanus. (2 Cor. i. 19. 1 Thess. i. 1. 2 Thess. i. 1. 1 Pet. v. 12.) These two were desired to accompany Paul and Barnabas to Antioch, and were charged with a letter written in the name of the Church at Jerusalem to this effect.

The Apostles, presbyters and brethren, first sent their greeting to the brethren converted from amongst the Gentiles, who dwelt in Antioch, in the whole province of Syria, and in the neighbouring province of Cilicia. Then they stated that they had been informed, that some chris

tians from Jerusalem had been to Antioch, and had caused distress to the disciples there, so much as even to unsettle their minds and make them ready to turn from the truth; maintaining the doctrine, that Gentiles becoming christians must also receive circumcision, and submit to the law of Moses. The church of Jerusalem had neither sent these men, nor sanctioned such a doctrine. Upon hearing therefore what had taken place, it had been judged right to assemble the church, who had unanimously agreed that, in sending back Paul and Barnabas, (those men who, to extend the knowledge of our Lord Jesus Christ, had not scrupled to put their lives in jeopardy), they should be accompanied by chosen deputies from Jerusalem. Accordingly the church had sent Judas and Silas, who were commissioned personally to explain to them the judgment of the council. That judgment had been agreed to by the Church, under the direction of the Holy Ghost; and it was summed up in this, that no greater burthen was to be imposed upon the Gentile christians, than these things. which were considered necessary; that is to say, that the Gentile christians should not eat the meat of animals sacrificed to idols, that neither should they eat blood, nor animals killed so as to retain the blood, and that they should keep themselves from impure lusts, such as were practised at the idolatrous feasts. In conforming to these regulations, they would do all that was required in this matter; and then the christians at Jerusalem closed the letter by bidding them farewell.

Thus commissioned, the whole party returned to Antioch; where as soon as the christians were assembled, they delivered the letter. Upon being read to the assembly, it caused great delight, that the decision of the council at Jerusalem had been so full of comfort to them; Judas and Silas, both of whom were ministers, took this occasion to execute their commission, and to explain the subject at. length. They added christian exhortation calculated to establish them in the faith.

After these two had remained some time at Antioch,. they were dismissed in an honourable and christian manner; Judas however returned alone to Jerusalem, for Silas thought proper to remain with the christians at Antioch,

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