Acts 15:34

Notwithstanding it pleased Silas to abide there still. [NOTWITHSTANDING IT PLEASED SILAS TO ABIDE THERE STILL.] The evidence against the genuineness of this verse is decisive [it is wanting in 'Aleph (') A B E G H, and in about fifty cursives; in the Syriac, the Vulgate, and other versions, and in the two most critical of the later fathers-Chrysostom and Theophylact only C and D have it-the latter of scarce any authority in additions; and the printed Vulgate, on the authority of one inferior manuscript, inserts it]. No doubt this late addition to the text was suggested by the apparent inconsistency of with ; and in point of fact, it is by no means improbable that Silas had returned to Antioch before the second missionary journey was proposed....

22-35 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....

Verse 34. _NOTWITHSTANDING IT PLEASED SILAS_, c.] This whole verse is wanting in ABEG, a great number besides, with the _Syriac,_ _Arabic, Coptic, Slavonic, Vulgate_, and some of the _fathers_. It does not appear to have been originally in the text....

NOTWITHSTANDING ... - This whole verse is missing in many mss.; in the Syriac, Arabic, and Coptic versions; and is regarded as spurious by Mill, Griesbach, and by other critics. It was probably introduced by some early transcriber, who judged it necessary to complete the narrative. The Latin Vulgate reads, “It seemed good to Silas to remain, but Judas went alone to Jerusalem.”...

EXPOSITION ACTS 15:1 _Came down … and taught _for _which came down_ …_ taught, _A.V.; _saying _for _and said, _A.V._; custom _(ἔθος) for _manner, _A.V. EXCEPT YE BE CIRCUMCISED, etc. The question thus raised nearly effected the disruption of the Church, and was the most serious controversy that had yet arisen. If the views broached by these Judaean Christians had prevailed, the whole character of Christianity would have been changed, and its existence probably cut short. How great the danger was appears from even Peter and Barnabas having wavered in their opinion. (For St. Paul's treatment of the subject, see Romans 2:25, etc.; 4.;...

NOTWITHSTANDING IT PLEASED SILAS TO ABIDE THERE STILL,.... Though he had leave to go, and was actually dismissed with Judas; and doubtless intended to have gone with him, but for some reason or another he changed his mind, and thought fit to continue at Antioch some time longer: and the design of Providence in it seems to have been this; that he might be a companion with the Apostle Paul in his travels among the Gentiles, as he afterwards was, and was very useful to him. This verse is wanting in the Alexandrian copy, and in the Syriac and Arabic versions; the Ethiopic version reads, "and Paul proposed", or "determined to abide", as he did some little time longer, as appears from the following verse: the Vulgate Latin version here adds, and "Judas went alone to Jerusalem"; and so it is read in one of Beza's copies, and in one of Stephens's....

ACTS 15:34 _omit verse_ {A} The later Greek text, followed by the Textus Receptus, reads, “But it seemed good to Silas to remain there” (several manuscripts, including C, read auvtou,j for auvtou/, i.e. “But it seemed good to Silas that they should remain”). Codex Bezae presents a still more expanded reading, “But it seemed good to Silas that they remain, and Judas journeyed alone.” The insertion, whether in the longer or the shorter version, was no doubt made by copyists to account for the presence of Silas at Antioch in ver. Acts 15:40....

CHAPTER 15 _ 1. The false teachers from Judea. Paul and Barnabas sent to Jerusalem (Acts 15:1)._ 2. The Council in Jerusalem (Acts 15:6). 3. The Result made known (Acts 15:22). 4. The Consolation brought to Antioch (Acts 15:30). 5. Paul and Barnabas separate (Acts 15:36). A very critical time had now arrived for the church. An important question had to be settled. That Gentiles can be saved and salvation must be extended to the Gentiles had been fully demonstrated. The Apostle of the circumcision, Peter, had been used to prea

EVENTS AT ANTIOCH. At Antioch on the arrival of the party, everything is quiet and decorous: there is no mention of the disturbers of Acts 15:1; the impression is given that the authority of the Mother Church was decisive to all. They rejoiced apparently on account of the freedom given from unnecessary restrictions to the Gentile members. The prophets held long discourses, as prophets were expected to do (_Didaché,_ 10:7, 11, 1 Thessalonians 5:19 f.). The prophets are sent back to Jerusalem; D and other authorities in Acts 15:34 (omitted in RV) account for the inconsistency with Acts 15:40 by saying that Silas chose to stay there and

THE CRUCIAL PROBLEM (Acts 15:1-5) The influx of Gentiles into the Church produced a problem which had to be solved. The mental background of the Jew was founded on the fact that he belonged to the chosen people. In effect they believed that not only were the Jews the peculiar possession of God but also that God was the peculiar possession of the Jews. The problem was this. Before a Gentile became a member of the Christian Church was it necessary that he should be circumcised and take upon himself the Law of Moses? In other words--must the Gentile, before he became a Christian, first become a Jew? Or, could a Gentile be received into the Church as such? Even were that question settled there arose another problem. The strict Jew could have no intercourse with a Gentile. He could not have him as guest nor be his guest. He would not, as far as possible, even do business with him. So