Men that have hazarded their lives for the name of our Lord Jesus Christ.
The address sent from the Jerusalem council about whether uncircumcised Gentile converts must be circumcised and observe the law of Moses to be admitted to the church names Paul and Barnabas as men who have hazarded their lives for the name of the Lord Jesus Christ. In calling them this it commends them to Gentile believers as trustworthy laborers worthy of every believer's full confidence because of their courage, devotion, service and willingness to face danger. The council settled that Gentile believers are not bound by the ceremonial law and circumcision is not a condition for entering the church, while converts from the Jewish church could observe the Mosaic ordinances if they chose. Their risking of life sprang from devotion to Jesus Christ and his work at great denial and sacrifice for the truth, and the settlement it accompanied restored believers to perfect union of mind, heart and judgment as one body under one Head as the fruit of the Holy Spirit's influence.
Jerusalem Council Setting
Men that have hazarded their lives for the name of our Lord Jesus Christ belongs to the address and decree of the Jerusalem council on whether uncircumcised Gentile converts must be circumcised and keep the law of Moses and the ceremonial law in order to be admitted to the privileges of the church. The difference of understanding over circumcision and admission of Gentiles was short-lived and soon settled. Yet the question threatened the prosperity and even the existence of the Christian church. The Holy Spirit had already settled it. The apostles and elders acted as counselors with grace, wisdom, sanctified judgment, divine illumination, sanctification and guidance, allowing the Holy Ghost to guide the decision rather than settling it by mere church authority.
The council decided that Gentile believers were not bound by the ceremonial law and rejected circumcision as a condition for entering the church and for admission to Christ's church. Converts from the Jewish church could observe the Mosaic ordinances if they chose, but those ordinances were not obligatory for Gentile converts and were not to be required of Gentile Christians. The decision was framed and issued as a decree and address by the apostles and elders. It was generally accepted by the Christian churches, though it was not accepted by everyone.
Some continued to oppose the decision, insist on the ceremonial law, challenge the work of those appointed to teach Christ's doctrine, and try to undermine them. Some Jewish Christians were not ready to accept the decision, viewing Paul with jealousy and thinking his principles too lax toward the Jewish ceremonial law. His teaching about the obligations of Jewish law drew disfavor from Christians who remained zealous for that law. At the council Paul's testimony about his conversion and work among the Gentiles was affirmed by the Spirit, prejudices yielded, and the address sent expressed harmony with his ministry and agreement with his position. The leading apostles acknowledged that God had called him to preach to the Gentiles and received him as a fellow worker of equal standing, and he followed the council's decisions in his work.
Paul and Barnabas were missionaries sent out from Antioch who returned to report that God had opened the door of faith to the Gentiles, speaking to the large and growing missionary church at Antioch made up of both Jews and Gentiles. The council's decision remained in force and became the light for later conduct. Peter first acted by it at Antioch in sitting with Gentile converts, and his withdrawal when Jewish visitors arrived contradicted it and helped threaten division in the church. False teachers later urged the Galatian believers to observe the ceremonial law contrary to it. Advice later given to Paul that was inconsistent with it was prompted by fear of persecution, not by the Holy Spirit.
The settlement restored the union that prevailed after the resurrection and ascension, when through the divine illumination and sanctification of the Spirit believers were perfectly joined together in the same mind and in the same judgment. They were all of one heart and one mind, with close bonds of Christian fellowship and love as one body under one supreme Head, harmonizing in understanding of truth, united in judgment, having confidence in one another, blessed with peace and harmony, believing and speaking the same things. Such unity and love is an evidence to the world that God sent Jesus to save sinners and testifies with convicting power that the Word of God is the safe rule of life. It is and always will be the fruit borne under the influence of the Holy Spirit.
Commended for Risking Lives
The words identify Paul and Barnabas as men who had hazarded and risked their lives for the name of the Lord Jesus Christ. In so describing them the brethren at Jerusalem commended them to the Gentile believers as laborers worthy of every believer's full confidence and as trustworthy servants. Their willingness to face danger, courage, devotion, service, and sacrifice for him was the reason for recommending them. Their risking of life is set forth also in connection with Paul's teaching about the obligations of Jewish law drawing disfavor from Christians zealous for the ceremonial law.
Such risking of life sprang from devotion to Jesus Christ and to work for him. It involved great denial and sacrifice for the truth.
Paul is thus one who hazarded his life for the name of the Lord Jesus Christ in defending Christianity at Jerusalem and at Antioch against the narrow restrictions of Judaism. He preached the gospel to the pagans of Lycaonia, to the fanatics of Galatia, to the colonists of Macedonia, to the art-worshipers of Athens, and to the merchants of Corinth. He preached it to the nations of Dalmatia, to the islanders of Crete, and to slaves, soldiers, and men of rank and station among the multitudes at Rome. The trials and anxieties endured in this work preyed upon his physical and mental energies, so that with the infirmities of age upon him he felt his work was nearly done. Having been spared the terrible Neronian persecution by leaving Rome soon after his release, he spent his last interval of freedom laboring among the churches to establish firmer union between the Greek and Eastern churches he had raised up and to guard them against subtle heresies creeping in to corrupt the faith.
The address sent from the Jerusalem council about whether uncircumcised Gentile converts must be circumcised and observe the law of Moses to be admitted to the church names Paul and Barnabas as men who have hazarded their lives for the name of the Lord Jesus Christ. In calling them this it commends them to Gentile believers as trustworthy laborers worthy of every believer's full confidence because of their courage, devotion, service and willingness to face danger. The council settled that Gentile believers are not bound by the ceremonial law and circumcision is not a condition for entering the church, while converts from the Jewish church could observe the Mosaic ordinances if they chose. Their risking of life sprang from devotion to Jesus Christ and his work at great denial and sacrifice for the truth, and the settlement it accompanied restored believers to perfect union of mind, heart and judgment as one body under one Head as the fruit of the Holy Spirit's influence.
Jerusalem Council Setting
Men that have hazarded their lives for the name of our Lord Jesus Christ belongs to the address and decree of the Jerusalem council on whether uncircumcised Gentile converts must be circumcised and keep the law of Moses and the ceremonial law in order to be admitted to the privileges of the church. The difference of understanding over circumcision and admission of Gentiles was short-lived and soon settled. Yet the question threatened the prosperity and even the existence of the Christian church. The Holy Spirit had already settled it. The apostles and elders acted as counselors with grace, wisdom, sanctified judgment, divine illumination, sanctification and guidance, allowing the Holy Ghost to guide the decision rather than settling it by mere church authority.
The council decided that Gentile believers were not bound by the ceremonial law and rejected circumcision as a condition for entering the church and for admission to Christ's church. Converts from the Jewish church could observe the Mosaic ordinances if they chose, but those ordinances were not obligatory for Gentile converts and were not to be required of Gentile Christians. The decision was framed and issued as a decree and address by the apostles and elders. It was generally accepted by the Christian churches, though it was not accepted by everyone.
Some continued to oppose the decision, insist on the ceremonial law, challenge the work of those appointed to teach Christ's doctrine, and try to undermine them. Some Jewish Christians were not ready to accept the decision, viewing Paul with jealousy and thinking his principles too lax toward the Jewish ceremonial law. His teaching about the obligations of Jewish law drew disfavor from Christians who remained zealous for that law. At the council Paul's testimony about his conversion and work among the Gentiles was affirmed by the Spirit, prejudices yielded, and the address sent expressed harmony with his ministry and agreement with his position. The leading apostles acknowledged that God had called him to preach to the Gentiles and received him as a fellow worker of equal standing, and he followed the council's decisions in his work.
Paul and Barnabas were missionaries sent out from Antioch who returned to report that God had opened the door of faith to the Gentiles, speaking to the large and growing missionary church at Antioch made up of both Jews and Gentiles. The council's decision remained in force and became the light for later conduct. Peter first acted by it at Antioch in sitting with Gentile converts, and his withdrawal when Jewish visitors arrived contradicted it and helped threaten division in the church. False teachers later urged the Galatian believers to observe the ceremonial law contrary to it. Advice later given to Paul that was inconsistent with it was prompted by fear of persecution, not by the Holy Spirit.
The settlement restored the union that prevailed after the resurrection and ascension, when through the divine illumination and sanctification of the Spirit believers were perfectly joined together in the same mind and in the same judgment. They were all of one heart and one mind, with close bonds of Christian fellowship and love as one body under one supreme Head, harmonizing in understanding of truth, united in judgment, having confidence in one another, blessed with peace and harmony, believing and speaking the same things. Such unity and love is an evidence to the world that God sent Jesus to save sinners and testifies with convicting power that the Word of God is the safe rule of life. It is and always will be the fruit borne under the influence of the Holy Spirit.
Commended for Risking Lives
The words identify Paul and Barnabas as men who had hazarded and risked their lives for the name of the Lord Jesus Christ. In so describing them the brethren at Jerusalem commended them to the Gentile believers as laborers worthy of every believer's full confidence and as trustworthy servants. Their willingness to face danger, courage, devotion, service, and sacrifice for him was the reason for recommending them. Their risking of life is set forth also in connection with Paul's teaching about the obligations of Jewish law drawing disfavor from Christians zealous for the ceremonial law.
Such risking of life sprang from devotion to Jesus Christ and to work for him. It involved great denial and sacrifice for the truth.
Paul is thus one who hazarded his life for the name of the Lord Jesus Christ in defending Christianity at Jerusalem and at Antioch against the narrow restrictions of Judaism. He preached the gospel to the pagans of Lycaonia, to the fanatics of Galatia, to the colonists of Macedonia, to the art-worshipers of Athens, and to the merchants of Corinth. He preached it to the nations of Dalmatia, to the islanders of Crete, and to slaves, soldiers, and men of rank and station among the multitudes at Rome. The trials and anxieties endured in this work preyed upon his physical and mental energies, so that with the infirmities of age upon him he felt his work was nearly done. Having been spared the terrible Neronian persecution by leaving Rome soon after his release, he spent his last interval of freedom laboring among the churches to establish firmer union between the Greek and Eastern churches he had raised up and to guard them against subtle heresies creeping in to corrupt the faith.