Acts15
English Standard Version
1 some and were the , you are according to the of , you be .
2And , the were to go the the .
3 , being sent on their the , they passed , describing in the of the , to the .
4 they , they were the the the , they that had .
5 who to the of the and , It is to them to to the of .
6 the were to .
7 after there had , and , , that the made a , the should the of the .
8 , who knows the , bore to , by the he did to ,
9 he , having by .
10 , , are you to the by a the of the have been to ?
11 we that we will be the of the , will.
12 the fell , they to as they had the .
13 , , , to .
14 has the , to them a .
15 with the of the , it is ,
16 I will , I will the of has ; will , I will ,
17 the of may the , the are , the , these
18 of .
19 that we should the who ,
20 should to to the by , from , from what has been , from .
21 has in those who , for he is the .
22 it to the the , the , to from and them . They sent , , the ,
23with : The , the the , to the are the , .
24 we have some have gone and with , , although we ,
25it has to , having to , to and them ,
26 who have the of .
27We have , will you the of mouth.
28 it has to the to to on :
29that you from what has been sacrificed to , from , from what has been , from . If you , you will . .
30 when they were , they , having the , they the .
31 when they had it, they of its .
32And , were , the .
33 after they had some , they were the those who had .
35 , the of the , .
36 , us and the we the of the , and see they .
37 to take with .
38 to take with had had gone the .
39 there a , so . with him and away ,
40 and , having been the to the of the .
41 he , the .
Study Guide
Public-domain commentary and original-language notes for Acts 15.
Chapter Summary
In this chapter: The dispute raised by Judaizing teachers. (1–6). The council at Jerusalem. (7–21). The letter from the council. (22–35). Paul and Barnabas separate. (36–41).
vv1-6
Some from Judea taught the Gentile converts at Antioch, that they could not be saved, unless they observed the whole ceremonial law as given by Moses; and thus they sought to destroy Christian liberty. There is a strange proneness in us to think that all do wrong who do not just as we do. Their doctrine was very discouraging. Wise and good men desire to avoid contests and disputes as far as they can; yet when false teachers oppose the main truths of the gospel, or bring in hurtful doctrines, we must not decline to oppose them.
vv7-21
We see from the words “purifying their hearts by faith,” and the address of St. Peter, that justification by faith, and sanctification by the Holy Ghost, cannot be separated; and that both are the gift of God. We have great cause to bless God that we have heard the gospel. May we have that faith which the great Searcher of hearts approves, and attests by the seal of the Holy Spirit. Then our hearts and consciences will be purified from the guilt of sin, and we shall be freed from the burdens some try to lay upon the disciples of Christ. Paul and Barnabas showed by plain matters of fact, that God owned the preaching of the pure gospel to the Gentiles without the law of Moses; therefore to press that law upon them, was to undo what God had done. The opinion of James was, that the Gentile converts ought not to be troubled about Jewish rites, but that they should abstain from meats offered to idols, so that they might show their hatred of idolatry. Also, that they should be cautioned against fornication, which was not abhorred by the Gentiles as it should be, and even formed a part of some of their rites. They were counselled to abstain from things strangled, and from eating blood; this was forbidden by the law of Moses, and also here, from reverence to the blood of the sacrifices, which being then still offered, it would needlessly grieve the Jewish converts, and further prejudice the unconverted Jews. But as the reason has long ceased, we are left free in this, as in the like matters. Let converts be warned to avoid all appearances of the evils which they formerly practised, or are likely to be tempted to; and caution them to use Christian liberty with moderation and prudence.
vv22-35
Being warranted to declare themselves directed by the immediate influence of the Holy Ghost, the apostles and disciples were assured that it seemed good unto God the Holy Spirit, as well as to them, to lay upon the converts no other burden than the things before mentioned, which were necessary, either on their own account, or from present circumstances. It was a comfort to hear that carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify or pacify it; and that those who troubled their minds were silenced, so that the peace of the church was restored, and that which threatened division was removed. All this was consolation for which they blessed God. Many others were at Antioch. Where many labour in the word and doctrine, yet there may be opportunity for us: the zeal and usefulness of others should stir us up, not lay us asleep.
Key Words
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
τὶς (tìs): some or any person or object
κατέρχομαι (katérchomai): to come (or go) down (literally or figuratively)
ἀπό (apó): "off," i.e. away (from something near), in various senses (of place, time, or relation; literal or figurative)
Ἰουδαία (Ioudaía): the Judæan land (i.e. Judæa), a region of Palestine
ἀδελφός (adelphós): a brother (literally or figuratively) near or remote (much like G1 (Α))
ἐὰν μή (eàn mḗ): if not, i.e. unless
περιτέμνω (peritémnō): to cut around, i.e. (specially) to circumcise
ἔθος (éthos): a usage (prescribed by habit or law)
Μωσεύς (Mōseús): Moseus, Moses, or Mouses (i.e. Mosheh), the Hebrew lawgiver
Cross References
Acts 15Amos 9:11-12 is quoted by James to prove God's plan to rebuild David's tabernacle and include Gentiles.
Supported by Matthew Henry, Matthew Poole, JFB
Paul's journey to Jerusalem with Barnabas (and Titus) to address the circumcision controversy.
Supported by Matthew Poole, Calvin, JFB
Warns that circumcision imposes a yoke of obligation to keep the entire law, forfeiting Christ's grace.
Supported by Matthew Poole, JFB
Paul's description of false brethren brought in secretly to spy out Christian liberty.
Supported by Matthew Poole, JFB
The apostolic letter formally repudiates the unauthorized Judean teachers who troubled the Antioch church.
Supported by Matthew Henry, Matthew Poole
The historical descent of the Holy Spirit on uncircumcised Gentiles at Cornelius's house.
Supported by Matthew Poole, JFB
The pre-Mosaic, Noahic prohibition against eating flesh with its lifeblood.
Supported by Matthew Henry, Matthew Poole
The historical account of John Mark departing from Paul and Barnabas in Pamphylia.
Supported by Matthew Henry
Certain men coming from James who caused Peter to withdraw from eating with Gentiles.
Supported by Calvin
The report of the first missionary journey showing God opened a door of faith to Gentiles.
Supported by Matthew Poole, JFB
Abraham was justified by faith prior to being circumcised, proving faith purifies apart from rites.
Supported by Matthew Poole
Later reconciliation, where Paul calls Mark profitable for the ministry despite their earlier contention.
Supported by Matthew Henry
Confirms the doctrine of justification by free grace through the redemption in Christ Jesus.
Supported by Matthew Poole
The second part of James's quotation concerning the remnant of mankind seeking the Lord.
Supported by JFB
Illustrates the weekly public reading of the Law of Moses in the synagogues.
Supported by Matthew Poole
The Mosaic law prohibiting the eating of blood, which informed the council's decree.
Supported by Matthew Henry