22 “Then it seemed good to the apostles and the elders, with the whole church, to choose men out of their company, and send them to Antioch with Paul and Barnabas; namely, Judas called Barsabbas, and Silas, chief men among the brethren; 23 and they wrote thus by them, The apostles and the elder brethren unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia, greeting: Forasmuch as we have heard that certain which went out from us have troubled you with words, subverting your souls; to whom we gave no commandment; 24 it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who themselves also shall tell you the same things by word of mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, it shall be well with you. Fare ye well. 30 “So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle. And when they had read it, they rejoiced for the consolation. And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them. 33 And after they had spent some time there, they were dismissed in peace from the brethren unto those that had sent them forth.”
Golden Text.—“Stand fast therefore in the liberty wherewith Christ hath made us free.” Gal. 5:1.
SUGGESTIVE QUESTIONS.
(1) After the council over the controversy at Antioch, what did the leading men at Jerusalem decide to do? Verse 22. Note 1. (2) To whom were the letters sent by these men addressed? Verse 23. (3) What had the brethren at Jerusalem heard? What did they say concerning the report? Verse 24. Note 2. (4) What is said of the sentiment of the council concerning the decision? Verse 25. (5) What did they say of the labors of Paul and Barnabas? Verse 26. (6) What special messengers were sent to Antioch with those who had come from there? Verse 27. (7) What indorsement was given to the unanimous decision of the council? Verse 28. Note 3. (8) What was especially enjoined upon the Gentile brethren? Verse 29. Note 4. (9) When the delegates returned to Antioch, accompanied by the messengers from Jerusalem, what did they do? Verse 30. (10) What was the effect of the letter upon the brethren? Verse 31. (11) What office did Judas and Silas hold in the work? Besides witnessing to the epistle from Jerusalem, what did they do? Verse 32. (12) After tarrying for a time, where did they go? Verse 33. Note 5.
Besides the notes, read the article of the same title as the lesson, in the fore part of paper.
NOTES.
1. The progress of the church had developed two classes of believers, which were becoming so partisan in sentiment as to menace the work of the Gospel. These two classes were: (1) Jews, and Gentile proselytes who had accepted the Jewish customs and expectations; (2) Gentiles who had accepted Christ without ever having acknowledged the Jewish religion. A bitter controversy had grown out of the contention of some Jewish teachers that God had recognized their religion in the past, that Christ Himself had observed their customs, and therefore all Christians should do the same. It was a magnanimous concession on the part of Paul and Barnabas, who led out in opposition to this doctrine (altho themselves Jews), to be willing to lay the matter before the brethren at Jerusalem, whose opinion their opponents claimed to represent.
2. The discussion at Jerusalem, according to the record in the fore part of the lesson chapter, seems to have been decidedly one-sided, and the result a complete victory for the Gentile contention. The apostles at Jerusalem utterly repudiated those teachers who had claimed to represent their views at Antioch.
3. The decision of the council was also ratified by the Holy Ghost, therefore we may deem those things “necessary” to-day that were pronounced necessary for Christians of that time. Not that abstinence from the acts specified will of itself work salvation, but that it is essential to harmony with the will of God, a good example to the world, and spirituality in the church.
4. It does not follow that because these certain things are mentioned, they constitute all that Christians should abstain from. But these were prominent Gentile customs to which weak converts might incline, and by which they might be overcome; besides they were customs especially repugnant to the Jews and to righteousness, and would be a constant hindrance to religious and social harmony. It was worth while for the Gentiles to concede something to Jewish prejudice merely for the sake of harmony, if for nothing else (Rom. 14:15-21); and it was well to set a good example to Gentiles (1 Corinthians 8).
5. In this reference of a warm dispute to the brethren at Jerusalem, we have illustrated the doctrine that “where no counsel is, the people fall; but in the multitude of counselors there is safety.” Prov. 11:14. This matter consumed considerable time. The delegates walked from Antioch to Jerusalem—300 miles—and back after the council. Then the brethren who were sent from Jerusalem to confirm the decision had to return after their mission had been performed. But all the time and labor were more than repaid in the restoration of harmony, and the establishment of a basis of peace in the church. Thus the purpose of the enemy to permanently divide the young church was thwarted, and all the brethren were greatly encouraged. It was time and labor well spent, and was an example to the church for all time. If the Holy Spirit were allowed to lead in deliberations over disputed points, differing opinions would often be more happily reconciled.
