The Holy Spirit's Guiding Hand

THE HOLY SPIRIT'S LEADING
EDITED BY GLENN PEASE
Acts 15:28 It seemed good to the Holy Spirit and to us
not to burden you with anything beyond the following
requirements:
NOTE:There are many writings on this texts and not many deal with the
kindness of the Holy Spirit. He is often ignored and hidden behind the scenes,
but we need to be aware that He is involved in all that takes place in this verse
and the context. It is the kindness of the leaders, supported by the Holy Spirit
that relieved these new believers of the burden of the law. Had the Holy Spirit
not gone along with this plan it would not have happened. It was His approval
that made it a reality. He is behind the scenes andyet the keyactorin it all.
You will note that it seemedgoodto Him first and then to us. It was the
decisionof the Holy Spirit to be kind and the leaders agreedand carried out
His plan. The Holy Spirit is the leader and not a follower, and so we will look
at many things in this study, but the bottom line will be the LEADERSHIP
OF THE HOLY SPIRIT.
Acts 15:28-29 - The Holy Spirit Guides Us https://globalchristiancenter.com/
Welcome to our Bible study today! We are studying Spiritual Applications
from the Book ofActs. My text today is Acts 15:28-29. The title of my message
today is "The Holy Spirit Guides."

One of the historic meetings of the church early in its history was the
JerusalemCouncil. Some men went from Jerusalemto Antioch to proclaim
that the Gentiles had to be circumcisedin order to be saved. This was a
controversialissue, so Pauland Barnabas went to Jerusalem. When they
arrived, the JerusalemCouncil took place. During the Council the apostle
Peterstrongly defended the position that the Gentiles, who were not
circumcised, were acceptedby God. He told about the outpouring of the Spirit
in Caesareaatthe house of Cornelius. Today, we will talk about what
happened after Peterfinished speaking.
1. The Gospelis for All People.
When Peter finished, the multitude was silent (verse 12)and listened to
Barnabas and Paul speak. Theywere relating what signs and wonders God
had done through them among the Gentiles. When Barnabas and Paul
stopped speaking, James spoke(Acts 15:13-21). He said (verse 14), "Simeon
[Peter] has related how God first concernedHimself about taking from among
the Gentiles a people for His name." When the Spirit was poured out on the
Gentiles, Peterknew that God acceptedthem. Then James cites Amos 9:11-12.
The main point he made is that the redeemed Gentiles are among God's
people. The promises are for them too. The comments by James were great
news for the Gentiles.
Today, the gospelhas been preached worldwide. We who are not Jews are, in
Biblical terms, Gentiles. Gentiles of all backgrounds have been won to Christ.
Many Jews have come to acceptChrist as well. However, we wish that many
more would agree that Jesus is the Messiahthatthey hope for and wish to see.
Some Gentiles despair of ever reaching the Jewishpeople, but Paul says that
in the future (Rom. 8:26) "all Israelwill be saved."
2. James gives guidelines for Christian living.
Next, the apostle James (Acts 15:19-20)presentedhis judgment on the case.
The judgment of James was that the Gentiles did not have to be circumcised
to become believers. Without setting up requirements for salvation, James
does setforth some guidelines for Christian living for the Gentiles. These
guidelines would help the Jewishand Gentiles believers live in harmony. He

said, "Therefore itis my judgment that we do not trouble those who are
turning to God from among the Gentiles, but that we write to them that they
abstain from things contaminated by idols and from fornication and from
what is strangled and from blood."
It is important that we have guidelines for Christian living. We do not turn
these guidelines into requirements to be saved, but they are important
boundaries for us to have in order to be at our best for God. These guidelines
often change over time. We know that cultures are different and our own
culture changes. New guidelines emerge, but the basic moral principles
remain.
3. A Group Takes a Letter to Antioch
The judgment of James was obviously satisfactoryto the church. So, at this
point it was the decisionof the apostles and elders and the whole church to
choose menfrom among them to send to Antioch with Paul and Barnabas.
They chose Judas calledBarsabbas and Silas. These were leading men among
the brethren. The church sent a formal letter with this group to the church in
Antioch announcing the judgment of James and the agreementof the church.
Very clearly, circumcision would not be required.
We take note of the importance of judgment of James and the support of the
church in this matter. The founding church was in Jerusalem. Its approval
and judgment was vital to the progress ofthe church everywhere. We do not
live our lives alone, but we are a part of the body of Christ. We should seek to
be in harmony with His body and to gain support from it.
4. The Holy Spirit Inspired the Decision.
Although the church had made a decision, the letter made it clearthat they
were led by the Holy Spirit. The letter (verse28)declares:"Forit seemedgood
to the Holy Spirit and to us to lay upon you no greaterburden than these
essentials:" Luke does not tell us how the Spirit made His wisdom known to
the church. We simply know that He did. Led by the Spirit, the church had
made the decisionthat circumcisionwould not be required.

As we follow the Lord, this experience of the early church will mean a lot to
us. We, too, must recognize the absolute necessityof being led by the Spirit.
Without His guidance, we will falter along the trail. With His guidance, all
needs will be supplied, and He will make us effective beyond our largest
dreams.
Conclusion
When you review the entire story of the JerusalemCouncil, the decisionmade
was basedon God's direct intervention at Caesarea, OldTestamentScripture,
the views of the apostles andelders, the accordof the church, the judgment of
James, and the wisdom of the Holy Spirit. When we seek to know the will of
God, this story is highly instructive for us. Let us gather all the evidence we
can as we move aheadfor God."
Key Thought https://www.heartlight.org/
Acts 15 is a remarkable reminder of the powerof the Holy Spirit to work
within a group of people seeking to honor God. Today's verse is from the
conclusionof the gathering of apostles, elders, and believers in Jerusalem
where they were seeking to address questions about how much of Judaism
would be required of Gentile converts to Christianity. There were radically
different opinions on what should be done. Some of those opinions were
wrong. Others were right. But as God's leaders — in the presence ofthe other
members of Jesus'church in Jerusalem — prayed and discussedand listened,
they came to a conviction they understood as the word of the Holy Spirit. Why
is it so hard for us to come to such consensus andto a similar conviction?
Today's Prayer
O Father, give the leaders of your people Spirit-led insight and wisdom. Give
us courage as your people to insist that our leaders be Spirit-filled. And, dear
Father, please help us honor the work of your Spirit to lead us in the direction
you want us to go. In Jesus'name, I pray. Amen.

Question:"The Fruit of the Holy Spirit – What is kindness?"
https://www.gotquestions.org/
Answer: Galatians 5:22-23 lists the fruit of the Spirit—the resulting character
of someone who is allowing the Holy Spirit to develop maturity in his or her
life. The fifth characteristic,kindness, is called “gentleness”in the KJV.
The Greek wordfor “kindness” is chrēstotēs.It means “benignity, tender
concern, uprightness.” It is kindness of heart and kindness of act.
Kindness is the characteristic thatled God to provide salvationfor us (Titus
3:4-5; Romans 2:4; 11:22). Kindness leads God to give us greenpastures,
quiet waters, and the restorationof our souls when we're weary(Psalm 23:2-
3). It is God's tender care that makes Him want to gatherus under His wings,
to protect us and keepus close to Him (Psalm17:8; 36:7; 61:4; Matthew
23:37). God expressedkindness when He provided for Elijah and the widow of
Zarephath during a drought—and He showedmore kindness later when He
raisedthe widow's only son from the dead (1 Kings 17:8-24). When Sarah
exiled Hagar and Ishmael, God gave the outcasts kindness in the form of
waterand hope (Genesis 21:9-21). On multiple occasions, kindness induced
Jesus to stop what He was doing and help others in need (Mark 6:34; Mark
7:29; Mark 10:46-52). And kindness leads the Good Shepherd to rescue us
when we stray (Luke 15:3-7). In kindness He “gathers the lambs in his arms
and carries them close to his heart; he gently leads those that have young”
(Isaiah 40:11).
When we exhibit the kindness of God, we are tender, benevolent, and useful to
others. Every action, every word will have the flavor of grace in it. To
maintain this attitude toward those we love is hard enough. To express

kindness toward those who are againstus requires the work of God (2
Corinthians 6:4-6). That is why kindness is a fruit of the Spirit."
In what way is kindness a fruit of the Holy Spirit?
We are not naturally inclined to feel kindness to one another. The world
teaches us to "look out for number one"—to dismiss others and concern
ourselves insteadwith our own needs. To feel a beneficial, tender concern
inspired by a good characteris not our natural tendency. Yet the Bible
exhorts us to be kind (Colossians 3:12;2 Corinthians 6:4-6). The only way we
can truly feelkindness towardothers is through the influence of the Holy
Spirit. As a believer submits to the leading of the Holy Spirit, the Spirit works
in the believer's heart to replace selfishness, anger, andcoarsenesswith love,
patience, and gentleness. Thesequalities are the "fruit" or consequence ofthe
Spirit.
The kindness of the New Testament, chrēstotēs, is more than just doing
something nice once in a while. It is the inclination of a person's character.
When the Spirit works in us, we begin doing kind deeds because we are kind.
There is no hypocrisy involved. The Spirit changes our hearts and thereby
changes our actions.
Chrēstotēs comesfrom the Greek chrēstos,anadjective meaning "good, mild,
and fit for use." It was chrēstotēs that led God to offer us salvation.
Chrēstotēs motivatedthe GoodSamaritan. And it is just such kindness that
should motivate our behavior towardour antagonists:"Finally, all of you,
have unity of mind, sympathy, brotherly love, a tender heart, and a humble
mind. Do not repay evil for evil or reviling for reviling, but on the contrary,
bless, for to this you were called, that you may obtain a blessing" (1 Peter3:8-
9).

It is hard to show kindness to others, and even harder to feel it. Those who are
"God's chosenones" (Colossians 3:12)are called to kindness. Thankfully,
we're also empoweredby the Holy Spirit to make it happen. Kindness is His
fruit." https://www.compellingtruth.org/
The Holy Spirit’s Role in Leadership
By Stephen Blandino -
July 12, 2012
It’s very easyin leadershipto grow increasinglydependent on our own
abilities and skills. This tendency exists in all arenas ofleadership whether
business, education, media, or the church. Because ofthis temptation, leaders
often fail to recognize the role of the Holy Spirit in leadership.
Last year I studied the Holy Spirit’s role throughout the book of Acts. During
the study, I began to understand the Holy Spirit’s role in leadershiptoo.
Unfortunately, some leaders view the Holy Spirit as spooky, weird, or even
bizarre. The truth is, people are weird, not the Holy Spirit.
Robert Morris observes, people who are weird with the Holy Spirit were
weird before they receivedthe Holy Spirit…they’re just weird people. So
regardless ofhow you view the Holy Spirit, if you want to fully embrace what
the Spirit desires to do in you and through your leadership, you may need to
unload your pre-conceivedbaggage first.
Francis Chan, author of ForgottenGod, says it like this: “No matter what
religious tradition you come from, you likely carry baggage andharbor
stereotypes whenit comes to the Holy Spirit. It’s going to require laying aside

your baggageand stereotypes so you canbe open to what God wants to teach
you. Are you willing to do that?”
Regardlessofwhat your baggage looks like, I want you to know that the book
of Acts describes the Holy Spirit in very practicalterms. While this isn’t an
exhaustive list, here are six lessons onthe Holy Spirit’s role in leadership that
I gleanedfrom Acts. Each lessonis refreshingly practical and is accompanied
by a question for reflectionand application:
1. The Holy Spirit is Active in Leadership Recruitment and Selection
Luke begins the book of Acts, “DearTheophilus, in the first volume of this
book I wrote on everything that Jesus beganto do and teach until the day he
said good-bye to the apostles, the ones he had chosenthrough the Holy Spirit,
and was takenup to heaven.” Jesus himself was guided by the Holy Spirit in
selecting His leaders. Thatsame pattern is continued throughout Acts.
The presence ofthe Holy Spirit was a qualifier for leadershipwhen choosing
sevenleaders to care for widows (Acts 6:3-6).
The Holy Spirit guided the selectionof two leaders-Sauland Barnabas-and
commissionedthem to preach the Gospelin Salamis (Acts 13:2-5).
The Holy Spirit chose and appointed leaders to shepherd the church. Acts
20:28 says, “Keepwatch over yourselves and all the flock of which the Holy
Spirit has made you overseers.Be shepherds of the church of God, which he
bought with his own blood.”
Question:What does it look like for the Holy Spirit to guide your leadership
recruitment and development process?
2. The Holy Spirit Empowers Leaders with Boldness
In Acts 4, the text acknowledgesthat Peter, filled with the Holy Spirit, spoke
to the leaders. Peterand John were empoweredby the Spirit with courage
and boldness to speak unapologetic truth to the influential leaders of their

day. Acts 4:13 records their response:“When they saw the courage of Peter
and John and realized that they were unschooled, ordinary men, they were
astonishedand they took note that these men had been with Jesus.”This same
boldness accompaniedStephen in Acts 6:9b: “These men beganto argue with
Stephen, but they could not stand up againsthis wisdom or the Spirit by
whom he spoke.”The Holy Spirit empowers us to embrace courageous
leadership.
Question:What bold leadershipdecisions do you need to make or actions do
you need to take? Have you askedthe Holy Spirit to empoweryou in this
crucial leadershipmoment?
3. The Holy Spirit Brings Encouragement, Strength, and Peace in Leadership
Storms
The church and its leaders experiencedplenty of suffering and persecution.
However, the Holy Spirit wasn’tabsent during these trials.
The Holy Spirit was present when Stephen was stoned(Acts 7:54-56)
The Holy Spirit warned Paul about going to Jerusalem(Acts 21:4-14)
The Holy Spirit brought seasonsofpeace and comfort to the church. Acts 9:31
says, “Thenthe church throughout Judea, Galilee and Samaria enjoyed a time
of peace. It was strengthened; and encouragedby the Holy Spirit, it grew in
numbers, living in the fear of the Lord.”
Question:Are you in need of the Holy Spirit’s encouragement, strength, or
peace right now? Has your leadership storm overshadowedyour ability to see
the Holy Spirit at work within you and around you? How do you need to
respond?
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4. The Holy Spirit Provides Guidance, Discernment, and Directionto Leaders
When Paul encountered Elymas the Sorcerer, the Holy Spirit gave Paul the
discernment to see Elymas as a “child of the devil” and then the Lord struck
Elymas blind (Acts 13:7-12). And in Acts 16, the Holy Spirit directed Paul’s
journeys as he preachedthe Gospel.
Question:In what leadership issue do you need the Holy Spirit’s guidance,
discernment, or direction? Have you askedHim to guide you? Are you
listening for his response?
5. The Holy Spirit Helps Leaders SuccessfullyManage Conflict
In Acts 15, a conflict arose in the church where some Jews insistedthat non-
Jewishpeople must be circumcisedin order to be saved. After considerable
discussionon the issue among Paul, Barnabas, James, the apostles, andsome
believing Pharisees, a conclusionwas finally reached.
A letter was drafted and sentto Antioch with this message:“It seemedgoodto
the Holy Spirit and to us not to burden you with anything beyond the
following requirements: You are to abstain from food sacrificedto idols, from
blood, from the meat of strangledanimals and from sexual immorality. You
will do well to avoid these things” (Acts 15:28-29). The Spirit of God was
interestedand active in the proper managementof conflictin the church.
Here’s a more thorough look at lessons in Biblical conflict resolutionfrom
Acts 15.
Question:As a leader, how do you welcome the Holy Spirit in the
managementand resolution of conflict?
6. The Holy Spirit Compels Leaders to Move Out of Their Comfort Zones
Paul was profoundly used by the Holy Spirit to preach the Gospel. Was it
always comfortable? Hardly! Acts 20:22-24 says, “And now, compelled by the
Spirit, I am going to Jerusalem, not knowing what will happen to me there. I
only know that in every city the Holy Spirit warns me that prison and
hardships are facing me. However, I considermy life worth nothing to me, if

only I may finish the race and complete the task the Lord Jesus has given
me—the task of testifying to the gospelof God’s grace.” Without the Holy
Spirit’s prompting, we’ll find ourselves confined to our cul-de-sac ofcomfort.
Question:How is the Holy Spirit prompting you to lead outside of your
comfort zone? How are you responding to His prompting?
The Holy Spirit’s presence and influence in your day-to-day leadership may
be very active. Or you might find yourself doing leadership solelyin your own
wisdom and strength. As Francis Chan observes, “We allhave to answerthe
question: Do I want to lead or be led by the Spirit?” Why not start your day
with a simple but sincere prayer: “Holy Spirit, lead my leadership.”
Partnering with the Holy Spirit's Leadership
By Bethany Stephens
A couple of months ago, I was having a night of worship at my house. Before
everyone arrived, I askedGodto show me what He would like to saythat
evening.
As a person who earnestlymakes an effort to recognize Godat the centerof
everything, whether it is in my music or just life in general, I continued to
pray the words, “Takeover.” But then I felt impressed in my spirit that I
shouldn’t be praying that—not so much that it was bad or wrong, but rather
inaccurate. I felt like the Holy Spirit saidto me, “Bethany, I am a leader; I am
not a manager.”
In that moment, all I could think was, Whatin the world? Why would You
say that to me two minutes before people start arriving? Then it hit me, as all
of the leadershiparticles, blogs, emails, books, and discussions I’d previously
absorbedbegan to connect.
There are some primary differences betweena leaderand a manager
(borrowed from Kris Vallotton). Managers createsafe environments by

building systems that promote uniformity and predictability. On the other
hand, leaders are always trying to reproduce what they see inside of them.
They are constantlyredefining reality with new revelation.
Have you ever seenor even experienceda moment where one of the bosses
comes into the office and the entire team dynamic changes? Butwhen a true
leaderwalks into the room, the flow of what is happening does not stop; it
progresses!In fact, a place that does not progress when leadershippresents
itself is unhealthy.
The healthy response to a true leaderwill never be, “Shhh, quiet! They’re
here.” It will always be, “You’re here!”
With this in mind, I want to take a look at how we respond to the Holy Spirit’s
leadership.
I’ve noticed a pattern in our prayers—the ones where we ask Godto move by
“invading” our worship services.It might be consideredan invasion if the
worship leaderstarts singing a spontaneous, orprophetic, song over the
congregationand a few people get touched. Or if the entire order of service is
thrown out the window, and we’re all dancing like there’s no tomorrow
(which, by the way, I have no problem with. I welcome these experienceswith
open arms). But in any case, this is usually what I’ve come to expect about a
Holy Spirit invasion.
The word invade means “to enter forcefully as an enemy; go into with hostile
intent; to enter like an enemy; to enter as if to take possession;to enter and
affectinjuriously or destructively, as disease.”
I realize that we use words in our prayers to show our heart’s desperationto
God, but it doesn’t take words like these to getHis attention. We already have
100%of His attention. He gives us the honor of carrying His presence with us
daily. More importantly, God isn’t a managerlooking to invade or control
you; He is a leaderlooking to partner with a willing heart.
I can’t recallone time in the Bible where God forced people to do things. In
fact, in gracious ways, He allowedMoses to argue with Him about his

“inabilities.” He allowedJacobto wrestle Him. He allowedDavid to question
Him.
Goodleadership is servanthoodand partnership, not control. We read in the
Bible that the crowds following Jesus always increased—becauseHe was a
goodleader.
Even when a leader leaves the room, the vision still resides with the team. We
usually say, “They’re with us in spirit,” because a true leaderimparts vision
so well that it just sticks. Whenthe Holy Spirit comes upon people in a
worship service, it is not an invasion; it is an invitation to partnership. He is
with us in spirit to redefine our reality and impart His vision into us.
Somewhere in our theology, we’ve believed a myth that the Holy Spirit is here
to take over and control, and we just need to surrender. If that were the case,
then why would He create us with free will? To simply give up and let Him do
the rest? (Of course, there are times to simply “stand and see the salvationof
the Lord.”)
What if surrender on our part actually looks like aligning with what He has
already done? What if He is looking for willing hearts to partner with His
vision, to run with it, own it, and stewardit well?
In John 4:23, Jesus says, “Butthe time is coming—indeed it’s here now—
when true worshipers will worship the Father in spirit and in truth. The
Father is looking for those who will worship him that way” (NLT). Notice that
He specificallysays, “The Father is looking...”He is searching fortrue,
devoted worshipers that will worship Him daily, in spirit and in truth.
The Holy Spirit isn't in the business of shutting down authenticity, but
enabling it by being the perfect example of it Himself. This welcomes every
type of expressionHe has given to the body of Christ, and I am in full belief
that there is more to come. I personally love the Message translationof
Romans 12:1:
So here’s what I want you to do, God helping you: Take your everyday,
ordinary life— your sleeping, eating, going-to-work, andwalking-around

life—and place it before God as an offering. Embracing what God does for
you is the best thing you can do for him. (emphasis added)
Even as I’m writing this, I’m challenging myself with this question, “How am
I embracing what God has already done?”
Worship is a lifestyle, not a service. If we can’t learn to follow and partner
with His vision every day of our lives, if we can’t “embrace what God has
already done”, then a worship service where we completely throw out a set list
isn’t going to mean much. It will just be another thing that we can talk about
on Monday morning.
Here is my heart—I don’t want to just talk about this; I want to live it. I want
His vision, as His DNA resides in my bones. I am passionate aboutseeing the
Holy Spirit move in every aspectof my life. But I have too often confined
myself to what I thought was God, out of my own humanity, and have
pursued a hype or feeling because it felt right. I am done with all that.
I am keento see Godtruly move in my life and in the lives of others, and I
want to be a partner and goodsteward of what He is doing. And if I’m not
seeing His movement in my day to day life, then being a worship leadermeans
absolutely nothing.
Maybe, instead of praying for God to “invade” our worship services, we could
pray for our hearts to be aligned and positionedwith His heart. Maybe,
instead of praying our normal prayer of surrender, we could pray that we
would embrace more of what He has already accomplished. And just maybe,
instead of praying for God to controlus and move us, we could learn what it
looks like to lead and move with Him. https://www.generals.org/.
Spirit-Led Leadership –
By Jonathan Dodson

In his stirring book, David: Man of Prayer, Man of War, WalterChantry
contrasts the life and leadership of David and Saul. Chantry’s little book is
packedwith practicaland gospelinsights for leaders. Considerthe following
differences betweentwo kings of Israel, David and Saul takenlargely from 1
Samuel 16-17.
Saul was a head above most men. David was ruddy and smaller in stature.
Saul was driven by an evil spirit and died a crazed, God-forsakenman. David
drove an evil spirit from Saul with the sound of his lyre. Saul hid out in his
tent when Goliath taunted the Israelites. David stoodup for his people and his
God and defeatedGoliath. What made the difference betweenthese two
leaders?
Their Difference is the Spirit
The Holy Spirit made all the difference betweenthese two men. The
chronicler of Israel’s history reveals the primary difference betweenthese two
kings:“And the Spirit of the LORD rushed upon David from that day
forward. And Samuelrose up and went to Ramah. Now the Spirit of the
LORD departed from Saul…” (1 Sam 16:13-14). The ultimate contrast
betweenthese men was not their appearance or experience;it was their spirit.
We’re told that the Spirit rushed upon David, while the Spirit departed from
Saul. One man was Spirit-filled and led. The other was Spirit-devoid and
distrusting. David would plead with Godto not take his Spirit (Ps 51:11). God
would take his Spirit from Saul.
Considerthese 3 major differences in leadership betweenDavid and Saul:
God’s Spirit Incites Zeal
In the face of Philistine blasphemies, David was incited with zeal for the Lord:
“He was stirred to the depths with concernfor the glory of God.”
What is stirring you? Are you stirred…to depths…for the glory of God? Do
hide out in your tent, your library, your office, or are you incited with zealfor
the Lord to pursue his glory through your vocation? Are you passionately
pursuing God’s glory or your own glory?

God’s Spirit Incites Faith
Saul relies on bribes to get others to fight Goliath (17:25). Saul discourages
young leaders like David (to not fight Goliath) because he is motivated by fear
not faith. Remember God doesn’t look at appearance but at the heart (16:7).
Samuel would have never chosenDavid, but God did.
Are you leading your employees, team, staff, or church basedon fearor faith?
Do you insist on control or relinquish control to let other leaders rise up in
faith? Are you judging by appearance orlooking at the heart? Very often we
are too doubtful about some and too confident about others. Judge by the
Spirit not the flesh, by faith not fear.
God’s Spirit Incites Wisdom
David’s zealous faith was markedby self-control. David wasn’tall zealand
faith, but was tempered by wisdom. When mockedby his brothers, he did not
pick a fight, defend his abilities, but channeled indignation towards his
enemies (17:28-29). The Spirit produces leaders that balancedand discerning,
not merely zealous and faith-filled.
Instead of getting side trackedby petty issues, comments, and complaints,
Spirit-led leaders learn to leadwith, as Spurgeon put it, “one blind eye and
one deaf ear.” We need wisdom to discern what voices to listen to and which
ones to shut out. We don’t entertain every idea. We follow the Spirit through
wisdom, not ambition, in order to advance God’s glory in every sphere of
society.
May God make us zealous, faith-filled, and wise. May he never take his Holy
Spirit from us. May we lead well and finish strong, ever dependent upon the
Spirit, glorifying our greatSavior and King Jesus in all that we do!
JonathanDodsonis the seniorpastor of City Life Church in Austin, Texas. He
is the author of multiple books, including The Unbelievable Gospeland
Gospel-CenteredDisciples

Leading with the Holy Spirit –
By Brad Watson
I often plead with leaders, coaches, andcommunities to depend on the Holy
Spirit. I plead with Christians to rely on the Spirit, who Jesus promisedwould
be our helper. But what does that mean?
With so much confusionsurrounding the role, reality, and function of the
Holy Spirit, it is best to simply look to the Scriptures as a whole. The Bible
describes the giving of the Holy Spirit as him taking residence in the new
heart of a person (Ezekiel35:25-27). Jesus promised, in John 15, that the Holy
Spirit would enable a person to remember Jesus and obey him. This baptism
or receiving of the Spirit is possible because we have been made right,
forgiven, cleansed, andbrought into the family of God through Jesus Christ
(Titus 3:4-7). A personwho is baptized in the Spirit is a new creation, in
Christ, and a dwelling place or house for the Holy Spirit (2 Timothy 1:4, 2
Corinthians 5:1-5, 17, Romans 8:9).
What an amazing grace from God and intentional closenessfrom our God.
Not only did he save us from death, atone for our sins, and cleans us of our
shame, he has made us new and dwells not among us, but in us. God gives us a
new heart, and our bodies become the household of God that testifies the
gospelto us, sanctifies us, and empowers us to obey all that God commanded.
God fulfills the promises he made in the prophets. Jesus fulfills the promises
he makes to his disciples. Be confident you are an heir. You are in Christ,
reconciledand united with him.
A Picture of the Spirit EmpoweredLife
If we are given the gift of the Holy Spirit, as Jesus promises, how does it
function in our lives? What does it look like to have the power of the Spirit in
your life? This is what we see the Holy Spirit doing in the Bible. The Holy
Spirit gives the Christian the powerto:
Understand the gospel(1 Cor. 2:10-14)

Remember Jesus (John14:26, John 15:26)
Obey God and be sanctified (John 14:15-20, John16:7-15, Ezz 36:25-27, 2
Thessalonians 2:13)
Confess Jesus(1 John 4:2, 1 Cor. 12:3)
Confess Godis our father and we are his children (Romans 8:15-16)
Give Witness or Proclaim (speak out loud) Gospel, Christ and the Kingdom
with Boldness (Acts 1:8, Acts 2:14-39, Acts 8:9-13, Acts 9:17-22 Acts 6:8-15,
Acts 19:1-8)
In missional direction and decisions through dreams, with fasting, in prayer,
and through other people empoweredby the Spirit (Acts 13:1-4; Acts 16:6-10,
Acts 19:21, Acts 20:22, Acts 21:4, 11)
Unifies us with the body (1 Corinthians 12, Ephesians 4)
A Christian who lives a life empoweredby the Spirt will be reminded of who
Jesus is and what he taught, reminded of his characterand their identity in
Christ. The spirit also gives us power for speaking the gospeland
demonstrating the gospel. The Spirit empowers us to be disciples and make
disciples.
Leading with the Powerofthe Holy Spirit
The best expressionof leading a gospelcommunity by the Spirit is through
prayer. Prayers of petition and listening are the best way to begin leading by
the Spirit. Leaders who regularly go to God and ask him to do something in
the community are leading by the Spirit. Leaders who have difficult
shepherding or missionproblems who turn to prayer are turning to the Spirit.
Spirit led leaders are those who, facing crisis and dilemmas, turn to Godin
quiet prayer asking Godto intervene. They listen to God to known what to do
next. They wait to understand God’s heart and purposes. This is what it looks
like to lead in the powerof the Spirit. A leaderwho is regularly turning to
God in prayer for everything in their gospelcommunity will be led by the
Spirit.

Brad Watsonis a pastor in Portland, Oregon. He is the author of Called
Together:A Guide to Forming MissionalCommunities. He also serves as the
executive director of GospelCenteredDiscipleship.
The Leading Of The Holy Spirit
INTRODUCTION
1. The Scriptures speak of the Christian being led by the Holy Spirit...
a. Those led by the Spirit are the sons of God - Ro 8:14
b. Those led by the Spirit are not under the law - Ga 5:18
-- So it is important that the Christian be led by the Spirit of God
2. How does the Spirit leadthe Christian...?
a. Is it by the Word of Godonly?
b. Is through feelings, impressions, visions, dreams, etc.?
-- There is much confusionas to how the Christian is led by the
Spirit
3. Conflicting ideas on this subject is one reasonfor much religious
confusion...

a. Many justify their beliefs and practices saying, "The Spirit led
me to this..."
b. Catholic, Protestant, Pentecostal, non-Pentecostal, allclaiming
to be led by the Spirit
-- Yet the Spirit of truth (Jn 16:13)does not lead people into
confusion- cf. 1Co 14:33
[How then does the Spirit lead? Here are some thoughts regarding...]
I. HOW THE SPIRIT LEADS THE CHRISTIAN
A. THE SPIRIT LEADS BOTHEXTERNALLY AND INTERNALLY...
1. "The leading is both internal and external. To whateverextent
the Holy Spirit by its indwelling strengthens the human spirit
to enable it to control the flesh, to that extent the leading
is internal; to whateverextent the motives of 'the law of the
Spirit,' when brought to bear on the heart in the New
Testament, enlighten and strengthen, and so enable it to keep
the body in subjection, to that extent the leading is external.
The leading, then, consists ofthe whole of the influences of
every kind exercisedby the Holy Spirit on the human spirit,
enabling it to keep the body under. - David Lipscomb and J.W.
Shepherd, A Commentary on the NT Epistles, Vol. I, Romans,

p.149 (commenting on Ro 8:14)
2. "But what kind of "leading" is here meant--an occult, internal,
inexplicable leading, or an external, explicable one by the
truth? Before replying, let us ask, who are led? Certainly
not the unconverted, but Christians. In those led, then, the
Holy Spirit already dwells. What kind of leading then is it?
I answer, both internal and external. To whateverextent the
Holy Spirit by its indwelling strengthens the human spirit, to
enable it to control the flesh, to that extent the leading is
internal. To whateverextent the motives of the gospel, when
brought to bear on the mind in the written word, enlighten and
strengthen it, and so enable it to keepthe body in subjection,
to that extent the leading is external. The leading, then,
consists ofthe whole of the influences of every kind, spent by
the Holy Spirit on the human spirit, in enabling it to keepthe
body under. More definitely than this it would not be wise to
attempt to speak." -Moses Lard, A Commentary on Romans, p.264
(commenting on Ro 8:14)
3. "The Spirit leads both externally and internally. Externally,
the Spirit supplies the gospeltruth as set forth in the New
Testament, and the rules and precepts therein found are for the
instruction and guidance of God's children. Internally, the
Spirit aids by ministering strength and comfort to the

disciples in his effort to conform to the revealedtruth and
will of God." - J.W. McGarveyand Philip Y. Pendleton,
Thessalonians, Corinthians, Galatians and Romans, p. 361
(commenting on Ro 8:14)
4. "...Christmost likely refers here to an influence of the
Spirit, over and above that which it exercises through the word
of truth and the ordinary workings of Divine providence; an
influence, by means of which it helps our infirmities (Ro
8.26);strengthens us with might even into the inner man (Ep
3.16);and enables us to bring forth abundantly in our lives
the fruits of 'love, joy, peace, long suffering, gentleness,
goodness,fidelity, meekness, andtemperance'(Ga 5.22,23)."
- Robert Milligan, The Scheme of Redemption, p.283 (commenting
on Jn 7:38-39)
-- Note the distinction made betweenan external and internal
influence by which the Spirit leads; now let's take a closer
look at this distinction...
B. THE SPIRIT LEADS EXTERNALLY THROUGH THE WORD...
1. The Word is the instrument used by the Spirit to instruct and
convict...
a. The Spirit was sentto convictthe world - Jn 16:7-11
b. The Spirit guided the apostles into all the truth - Jn 16:

12-13;cf. Ac 20:27;2Pe 1:3
1) What the Spirit revealed, the apostles receivedand
preached- 1Co 2:9-13
2) What they received, they wrote that we might understand
- Ep 3:3-5
3) Thus the early church continued steadfastlyin the
apostles'doctrine - Ac 2:42
c. Thus the Word is the "sword" (instrument) used by the Spirit
- cf. Ep 6:17
2. To resistthe Word is to resistthe Spirit...
a. As when Israel resistedthe inspired word given through
prophets - Ac 7:51-53
b. As when we resistthe inspired word given through apostles
- 1Co 14:36-37
3. When one sets their mind on the things of the Spirit (i.e., His
revealedWord)...
a. They will live according to the Spirit - Ro 8:5
b. They will experience life and peace - Ro 8:6
4. When one walks in the Spirit (by heeding His Word)...
a. They will not fulfill the lust of the flesh - Ga 5:16
b. They will be thus led by the Spirit - Ga 5:18
c. They will so produce the fruit of the Spirit - Ga 5:22-25
-- Do you desire to be led by the Spirit? Then let Him leadyou

through His Word!
C. THE SPIRIT LEADS INTERNALLY THROUGH HIS INDWELLING...
1. By strengthening the inner man...
a. God is at work in the Christian - Ep 3:20
b. Even as we are working out our ownsalvation - Php 2:12-13;
Php 4:13
c. The instrument by which God strengthens the Christian is His
Spirit in the inner man - Ep 3:16
d. By His indwelling Spirit, we are able to put to death the
deeds of the body - Ro 8:13
e. In this way the Spirit likewise leads us - Ro 8:14 (cf. Ro
8:11)
2. In conjunction with the Word...
a. When we make effort to heed the Word, the Spirit aids us
1) Supplying what strength we may need
2) So that which is produced may rightly be called the
"fruit" of the Spirit
b. To illustrate, considerthe development of a Christ-like
character
1) Peterreminds us of the need for diligence on our part
- 2Pe 1:5-10
2) Paul explains these qualities produced are the "fruit" of

the Spirit - Ga 5:22-23
-- Do you desire to be led by the Spirit? Then let Him strengthen
you as you obey His Word!
[The Spirit leads both externally (via the Word of God) and internally
(via His strengthening). But there are some misconceptions about the
Spirit's leading that we should be carefulto note...]
II. HOW THE SPIRIT DOES NOT LEAD THE CHRISTIAN
A. THROUGH FEELINGS, INTUITION...
1. Many people believe their feelings or intuitions are "leadings"
of the Spirit
2. Yet the Spirit did not lead people through such subjective
means - cf. Ac 16:6-7
a. If Paul and his companions had been led by their own
feelings, they would have gone to Asia or Bithynia
b. In some audible or visible way, the Spirit forbade them
3. Much religious confusion is the result of failing to note this
distinction
a. People appealto "feelings" to justify their beliefs and
practices
1) The heart (emotions, feelings)can be a deceptive guide

- Pr 28:26; Jer17:9
2) What may "seem" to be right, may not be right - Pro
14:12;e.g., Ac 26:9
b. Ratherthan appealing to the Word of God, the sword of the
Spirit
1) God is not the author of confusion - 1Co 14:33
2) He has provided an objective standard by which to know
the truth - 2Ti3:16-17
3) That standard is the Word of God, not one's feelings
-- Don't let feelings of the human spirit keepyou from following
the teachings ofthe Holy Spirit!
B. THROUGH VISIONS, DREAMS...
1. Yes, God did at one time reveal truth through such means
a. As exemplified in the example we just considered - Ac 16:
9-10
b. As part of the Spirit's work in being poured out - Ac 2:17
2. But this was part of the process ofrevealing and confirming
God's truth
a. Along with signs, wonders, and miracles - cf. He 2:3-4
b. Which confirmed whether such visions or dreams were from God
c. Which was a temporary process, finishedwhen God's Word was
complete - 1Co 13:8-10

3. Even when such dreams and visions were used by God, tests were
provided
a. Such as whether it was in harmony with God's revealedWord
- Deut 13:1-5
b. Such as whether the dream came to pass - Deut 18:20-22
4. The Scriptures warn againstthe dangerof being led astray by
dreams
a. They can be vanity - Ec 5:7
b. They be the tools of false prophets - Jer 23:25-32;Zec 10:2
c. They canbe the product of our imagination - Jer 29:8
-- We have God's Word fully and completely revealed;let it be
your guide, and not the dreams and visions of others or your
own!
C. THROUGH ENLIGHTENMENT...
1. In order to understand the Word
a. Many believe that they need the Spirit's leading to
understand the Bible
1) Basedupon a misapplication of 1Co 2:14
a) Concluding one cannot understand the Bible without the
leading of the Spirit
b) Which leads to much religious confusion, because
everyone claims the Spirit led them to this

interpretation or that one
2) The context is contrasting the apostles with philosophers
a) Philosophers cannotknow God's will simply by wisdom
- 1Co 1:18-20
b) The apostles have receivedGod's will by the Spirit
- 1Co 2:6-14
3) The "natural man" is simply one who does not have the
benefit of the Spirit's revelation, whereas the
"spiritual man" is one like Paul who did!
b. The Spirit has revealedGod's will to us through the
apostles and prophets
1) When we read their writings, we can understand! - e.g.,
Ep 3:3-5
2) When we read the apostles, we canknow! - e.g., 1Jn5:13
c. We don't need the Spirit's help to understand what the
Spirit Himself reveals!
1) We simply need to have goodand honesthearts - e.g., Ac
17:11
2) We can certainly pray that God help us to be free from
preconceivedideas so as to be completelyopen to His
Word - e.g., Ps 119:18
-- Let the Spirit's Word, revealedthat we might know and
understand God's will by a simple reading and contemplation

of it, be your guide!
2. In order to be led to new truth
a. Many believe the Spirit is leading His church into new truth
1) Basedupon a misapplication of Jn 16:13
a) Believing the Spirit is still guiding us into new
truth
b) Which leads to much religious confusion, as people say
the Spirit tells them to now accepthomosexuality,
leadership of women in the church, etc.
2) The context is the work of the Spirit in the lives of the
apostles
a) Jesus is preparing them for their work as apostles
- Jn 16:1-7
b) Togetherwith the Spirit, they would be witnesses - Jn
15:26-27
c) The Spirit would aid them in this task, reminding them
of what Jesus taught, revealing the restof what Jesus
wanted them to know - Jn 14:25-26;16:12-13
b. The Spirit led the apostles into "all" the truth, just as
Jesus saidHe would
1) Paul had receivedthe "whole" counselofGod - Ac 20:27
2) Peterhad received"all things" that pertain to life and
godliness - 2Pe 1:3

3) Jude said the faith was "once" (lit., once for all)
delivered to the saints - Jude 3
c. The Spirit fulfilled His work of revealing and confirming
the truth
1) With the aid of inspired Scriptures, we have what is need
to be "complete, thoroughly equipped for every goodwork"
- 2Ti 3:16-17
2) Those who claim to be led by the Spirit to new truth,
need to back up with the same sort of signs, wonders and
miracles the Spirit used to confirm the apostles!
-- Let the "sword" of the Spirit be your guide, not the
pronouncements of human councils, synods, or individuals who
claim to be led by the Spirit, but unable to prove it!
CONCLUSION
1. It is a wonderful blessing to be led by the Spirit...
a. As He guides us through His revealedWord
b. As He strengthens us through indwelling our bodies
2. It is a blessing to know...
a. That we have a Guide to direct us as we live in this world
b. That we have a Helper to strengthen us as needed

3. But this blessing is only for those...
a. Who become the sons of God - Ga 4:6; cf. Ac 2:38; 5:32
b. Who are willing to set their minds on the things of the Spirit
- cf. Ro 8:5-6
c. Who are willing to diligently work out their salvation - cf. Php 2:
12-13
Are you willing to be led by the Spirit? Then walk in the Spirit by
heeding His Word and praying that the Father strengthenyou by His
Spirit in the inner man!
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Reasonable And Unreasonable Burdens
Acts 15:28, 29
R. Tuck
To lay upon you no greaterburden than these necessarythings. The precise
nature of the things which the council thought essentialto Christian standing
and life are discussedin the Expository Portion of this Commentary, and
materials for the introduction of our subjectwill be found in it. "The letter
does not saywhy these things were necessary, and the term was probably
chosenas covering alike the views of those who held, like the Pharisee
Christians, that they were binding on the Church for ever, and those who, like
St. Paul, held that they were necessaryonly for a time, and as a measure of
wise expediency." The letter is a most wise and carefulone; it avoids the
details of the dispute, or any report of the discussionin the council. It accuses
no one, but by implication supports the positionwhich St. Paul had taken. It
effectually checkedfora time the agitationcreatedby the Judaizing party.
Two dangers attended the young Christian Church.
1. A false conceptionof liberty in Christ, which really meant "license,"and
ruinous loosening of self-restraintand reasonable rule.
2. A mischievous bondage to mere forms, out of which the life and meaning
had long faded, and passed. The councilwisely met the twofold danger by
declaring that the old forms were no longer binding, but that the Christian
liberty ought to be set under safe, prudent, and mutually acceptedrules and
restraints. The laying on Gentile Christians of the old Judaic burdens was
unreasonable. But the laying on them of burdens coming from the relations of
Christian principles to the sins and evils of society, all must recognize to be
reasonable. Theywere free, but they must not use their liberty unwisely, or so
as to injure the conscience andsensitive feeling of even the weakestbrother

among them. We may gatherfrom this advice given to the Antiochene Church
some cleardistinctions betweenthe reasonable andunreasonable in burdens
laid on us as Christians.
I. THE BURDEN OF CUSTOM IS UNREASONABLE. The plea,
"Everybody does it, therefore you must," is one which the Christian is quite
justified in rejecting. Fashion in religious conduct, or in religious worship, or
in religious doctrine, if it is imposed as a burden, the Christian may call
unreasonable. He is in no sense obligedto follow such lead unless he can
clearly discernthat the fashion or custom expressesthe claim of the right.
Oftentimes customs grow up which become a terrible slavery, and it becomes
necessaryfor some Christians to break the bonds as resolutelyas St. Paul did
the bonds of these Judaizing teachers. Illustrate from the three spheres:
(1) religious doctrine;
(2) religious worship;
(3) religious society.
II. THE BURDEN OF ABROGATED LAW IS UNREASONABLE.
Recognizing the progressionofDivine revelation, we see that a stepupwards
involves freedom from the step below. Judaism was one step in Divine
revelation, and it prepared for the spiritual revelationin Christ, which was a
step higher. It was unreasonable to press the demands of formal Judaism, and
much more unreasonable to press the claims of rabbinical Judaism, on those
who had been lifted up to the spiritual and Christian platform. This point is
well argued by Phillips Brooks, ina most suggestive sermonon the 'Symbol
and the Reality.' He says, "There is no better testof men's progress than this
advancing powerto do without the things which used to be essentialto their
lives. As we climb a high mountain, we must keepour footing strong upon one
ledge until we have fastenedourselves stronglyon the next; then we may let
the lowerfoothold go. The lives of men who have been always growing are
strewedalong their whole course with the things which they have learned to
do without." What an overburdened life ours would be if we were compelled
to carry all the old things we once valued and used with us in our advance to
the new! Yet there is a sense in which, even in our Christian times, men press

on us the burden of that which is past, abrogated, and done with. It may be
effectively illustrated in relation to Christian doctrine. It is said that Judaic
forms of sacrifice explainthe Christian redemption; and we may urge that
this is an unreasonable burden, and all that we need to acceptis, that Judaic
sacrifice was the figure and symbol, by the help of which men were prepared
to apprehend and receive the moral and spiritual redemption wrought in and
by the Lord Jesus. We, as wellas the early disciples, may properly refuse the
burden of Mosaic symbols and forms, which have had their day, done their
work, and ceasedto be.
III. THE BURDEN OF AGREED RULES IS REASONABLE. All associations
of persons togetherinvolve mutual acceptance ofconditions of fellowship;and
those conditions must put limitations on personalliberty. Illustrate by the
necessaryrules of a nation, a club, a family, a congregation. Theseare
reasonable, andare no infringements of liberty, but a proper expressionof it.
No one feels such to be a burden. Further than this, society, as constituted in
eachcountry and age, has an unwritten code of manners and morals, and this
need not be unreasonable, nor is it felt to be a burden so long as it manifestly
concerns the preservationof socialvirtue and goodness. As with the early
Church, the conditions of societymay make specific demands on Christians,
such as are indicated in ver. 29;but these may reasonablybe acceptedas the
restraints of the few for the goodof the whole.
IV. THE BURDEN OF CHARITY IS REASONABLE. Here we come upon
ground which St. Paul's teaching to the Corinthians has made very familiar.
Christian love even rejoices to put itself into bonds if thus it can gain influence
on others. In conclusion, urge that life properly refuses bonds, and demands
free expression;but the life in Christ willingly puts itself under rules for his
sake and for others' sake. -R.T.
Biblical Illustrator
For it seemedgoodunto the Holy Ghost and to us.

Acts 15:28-31
The Holy Spirit and the Church
J. W. Burn.
Here we have —
I. THE SPIRIT GUIDING THE CHURCH.
1. This was in accordancewith the Saviour's promise.
2. This was demonstratedby the previous history. Pentecost;the mission of
Philip to Samaria, and to the Eunuch; that of Peterto Cornelius;that of the
disciples to Antioch, and that of Paul and Barnabas to Cyprus and Asia
Minor. With eachof these the work of the Spirit was directly connected, and
eachpointed to the widening of the Church's boundaries so as to embrace the
Gentiles.
3. This is guaranteedstill, and may be detected.
(1)In the evangelistic impulses of the Church.
(2)In the doors of opportunity opening to the Church — the secondinvariably
following the first.
II. THE SPIRIT'S GUIDANCE ACKNOWLEDGED BYTHE CHURCH. "It
seemedgood," etc.
1. "And to us" is not an assumption of co-ordinate authority, for the Church
is a creature and servant of the Spirit. It simply means acquiescence inthe
decisionof the Spirit as indicated by recent events and no doubt by special
inspiration.
2. "And to us" gives weight to the Spirit's decision, inasmuch as —
(1)Part of the Church had been opposedto what was now clearly the mind of
the Spirit.
(2)Part of the Church had known the Spirit's mind, but had taken no further
steps.

(3)Part of the Church had fully actedin the disclosures ofthe mind of the
Spirit.So the divided Church was now united upon the only true basis of
union. This is a lessonto the Church in all ages. Whenmen, in spite of early
training, prejudice, etc., give themselves to the work of God, what a mighty
testimony to the Spirit's guidance.
III. THE SPIRIT'S GUIDANCE SEEN IN THE DECISION OF THE
CHURCH.
1. In the liberality of its sentiment, "Where the Spirit of the Lord is there is
liberty."
2. In its sanctified common sense. Certainthings were "necessary" in order
that Jews and Gentiles might work together.
(J. W. Burn.)
The upshot of the first ecclesiasticalassemblya triumph of the Holy Ghost
K. Gerok.
1. As a Spirit of freedom over the yoke of external ordinances.
2. As a Spirit of faith over the illusions of our own wisdom and righteousness.
3. As a Spirit of love over pride, obstinacy, and narrow-mindedness.
(K. Gerok.)
The first principles of Church life and action
1. In things necessary, unity (ver. 11).
2. In things doubtful, liberty (ver. 19).
3. In all things, charity (vers. 7, 11, 20).
( Irenaeus.)

STUDYLIGHT.ORG RESOURCES
Verse-by-Verse Bible Commentary
Acts 15:28
Acts 15:27
Acts 15
Acts 15:29
"Forit seemedgoodto the Holy Spirit and to us to lay upon you no greater
burden than these essentials:
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Adam Clarke Commentary
For it seemedgoodto the Holy Ghost, and to us - The whole council had met
under his direction; had consulted under his influence; and gave forth their
decree from his especialinspiration.
Necessarythings - They were necessary, howsoeverburthensome they might
appear; and necessary, notonly for the time, place, or occasion;but for all
times, all places, and all occasions. See this proved in the observations at the
end of this chapter.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Acts 15:28". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/acts-
15.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
For it seemedgoodto the Holy Ghost - This is a strong and undoubted claim
to inspiration. It was with specialreference to the organization of the church
that the Holy Spirit had been promised to them by the Lord Jesus, Matthew
18:18-20;John 14:26.

No greaterburden - To impose no greaterrestraints to enjoin no other
observances. See the notes on Acts 15:10.
Than these necessarythings - Necessary:
(1) In order to preserve the peace ofthe church.
(2) to conciliate the minds of the Jewishconverts, Acts 15:21.
(3) in their circumstances particularly, because the crime which is specified -
licentiousness was one to which all early converts were especiallyexposed. See
the notes on Acts 15:20.
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Acts 15:28". "Barnes'Notes onthe New
Testament". https:https://www.studylight.org/commentaries/bnb/acts-
15.html. 1870.
John Gill's Exposition of the Whole Bible
For it seemedgoodto the Holy Ghost, and to us,.... By various things they had
reasondoubtless to conclude, that they were under the influence and direction
of the Holy Ghostin this affair; as by the spirit of prayer that was among
them; by that powerand energywith which many of them spoke on this
occasion, and that so agreeableto the word of God; and by that unanimity
with which they came into the advice given. With respectto the form here
used, compare 1 Chronicles 13:2 and the Targum on it, which renders the
words thus;
"if it be beautiful before you, and acceptable before the Lord, let us send, &c.'

It follows here,
to lay upon you no greaterburden than these necessarythings; not that they
were necessaryto salvation, but necessaryto secure the peace ofthe churches,
and at leastwere necessary, atthat present time; and therefore since it
appearedto be necessaryto enjoin them for the present, they hoped they
would not refuse to bear them; and especially, since, thoughthey must own
they were burdens, and a part of the yoke of bondage, yet they were not many,
nor very heavy, and for the future they should lay no other, nor more upon
them; and what they did, was to prevent any other or greaterburden to be
laid; and so the Syriac version renders it, "lestany more, or greaterburden
should be laid upon you."
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Acts 15:28". "The New John Gill Expositionof
the Entire Bible". https:https://www.studylight.org/commentaries/geb/acts-
15.html. 1999.
Geneva Study Bible
11 For it seemedgoodto the n Holy Ghost, and o to us, to lay upon you no
greaterburden than these p necessarythings;
(11) That is a lawful council, which the Holy Spirit rules.

(n) First they made mention of the Holy Spirit, so that it may not seemto be
any man's work.
(o) Not that men have any authority of themselves, but to show the
faithfulness that they used in their ministry and labour.
(p) This was no absolute necessity, but in respectof the state of that time, so
that the Gentiles and the Jews might live togethermore peaceably, with less
occasionto quarrel.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon Acts 15:28". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/acts-15.html.
1599-1645.
Robertson's WordPictures in the New Testament
To the Holy Spirit and to us (τωι πνευματι τωι αγιωι και ημιν — tōi pneumati
tōi hagiōi kaihēmin). Dative case after εδοχεν — edoxen (third example,
verses, 22, 25, 28). Definite claim that the church in this actionhad the
guidance of the Holy Spirit. That fact was plain to the church from what had
takenplace in Caesareaand in this campaignof Paul and Barnabas (Acts
15:8). Jesus had promised that the Holy Spirit would guide them into all truth
(John 16:13). Even so the church deliberated carefully before deciding. What
a blessing it would be if this were always true! But even so the Judaizers are
only silencedfor the present, not convinced and only waiting for a better day
to start over again.

No greaterburden (μηδεν πλεον βαρος — mēden pleon baros). The
restrictions named did constitute some burden (cf. Matthew 20:12), for the old
word βαρος — baros means weight or heaviness. Morality itself is a restraint
upon one‘s impulses as is all law a prohibition againstlicense.
Than these necessarythings (plēn toutōn tōn epanagkes).This old adverb
(from epi and anagkē)means oncompulsion, of necessity. Here only in the
N.T. For discussionof these items see note on Acts 15:20, note on Acts 15:21.
In comparisonwith the freedom won this “burden” is light and not to be
regardedas a compromise in spite of the arguments of Lightfoot and Ramsay.
It was such a concessionas any convertedGentile would be glad to make even
if “things strangled” be included. This “necessity” was nota matter of
salvationbut only for fellowship betweenJews and Gentiles. The Judaizers
made the law of Moses essentialto salvation(Acts 15:16).
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Acts 15:28". "Robertson's WordPictures
of the New Testament".
https:https://www.studylight.org/commentaries/rwp/acts-15.html. Broadman
Press 1932,33. Renewal1960.
Wesley's ExplanatoryNotes
For it seemedgoodto the Holy Ghost, and to us, to lay upon you no greater
burden than these necessarythings;

These necessarythings — All of these were necessaryforthat time. But the
first of them was not necessarylong;and the direction concerning it was
therefore repealedby the same Spirit, as we read in the former Epistle to the
Corinthians.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on Acts 15:28". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/acts-15.html. 1765.
Abbott's Illustrated New Testament
To the Holy Ghost, and to us; to us under the guidance of the Holy Ghost.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Acts 15:28". "Abbott's
Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/acts-15.html. 1878.
Calvin's Commentary on the Bible
−

28.It seemedgoodto the Holy Ghost and to us. Whereas the apostles and
elders match and join themselves with the Holy Ghost, they attribute nothing
to themselves apart therein; but this speechimporteth as much as if they
should say, that the Holy Ghost was the captain, guide, and governor, and that
they did setdown, and decreedthat which they write as he did indite it to
them. − (149)For this manner of speechis used commonly in the Scripture, to
give the ministers the secondplace after that the name of God is once
expressed. When it is said that the people believed Godand his servant Moses,
( Exodus 14:31,)faith is not rent in pieces, as if it did addict itself partly to
God, and partly to mortal man. What then? to wit, whereas the people had
God for the sole author of their faith, they believed or gave credence to his
minister, from whom he could not be separate. Neithercould they otherwise
believe God than by believing the doctrine setbefore them by Moses, as they
did shake offthe yoke of God after that they had once rejectedand despised
Moses.Wherebythe wickednessofthose men is also refuted, who, making
boastof faith with full mouth, do no less wickedlythan proudly contemn the
ministry. For, as it were a sacrilegious partition, if faith should depend even
but a very little upon man, so those men do openly mock God who feign that
they have him to be their teacher, when they setnought by the ministers by
whom he speaketh. Therefore,the apostles deny that they invented that decree
of their own brain which they deliver to the Gentiles, but that they were only
ministers of the Spirit, that they may, with the authority of God, make them
commendable, which (proceeding from him) they do faithfully deliver. So,
when Paul maketh mention of his gospel, he doth not enforce upon them a
new gospel, whichis of his own inventing, but he preacheth that which was
committed to him by Christ. −
And the Papists are doltish who go about, out of these words, to prove that the
Church hath some authority of her own; yea, they are contrary to themselves.
For, under what colordo they avouch that the Church cannot err, save only
because it is grounded immediately by the Holy Spirit? Therefore, they cry
out with open mouth, that those things be the oracles ofthe Spirit which we
prove to be their own inventions. Therefore, they do foolishly urge this cause,
it seemedgoodto us; because, ifthe apostles decreedanything apart from the

Spirit, that principal maxim shall fall to ground, that Councils decree nothing
but which is indited by the Spirit. −
Besides these necessarythings. The Papists do forwardly triumph under color
of this word, as if it were lawful for men to make laws which may lay necessity
upon the conscience.That(say they) which the Church commandeth must be
kept under pain of mortal sin, because the apostles saythat that must
necessarilybe observedwhich they decree. But such a vain cavil is quickly
answered. Forthis necessityreachedno farther than there was any danger
lest the unity should be cut asunder. So that, to speak properly, this necessity
was accidentalor external; which was placed not in the thing itself, but only in
avoiding of the offense, which appearethmore plainly by abolishing of the
decree. Forlaws made concerning things which are of themselves necessary
must be continual. But we know that this law was foredone − (150)by Paul so
soonas the tumult and contention was once ended, when he teacheththat
nothing is unclean, ( Romans 14:14;) and when he granteth liberty to eatall
manner [of] meats, yea, even such as were sacrificedto idols, ( 1 Corinthians
10:25.)Wherefore, in vain do they gather any cloak or colorout of this word
to bind men’s consciences, seeing that the necessityspokenofin this place did
only respectmen in the external use lest there should any offense arise
thereupon, and that their liberty before God might stand whole and sound.
Also, in vain do they gather out of all the whole place, and in vain do they go
about out of the same to prove that the Church had power given to decree
anything contrary to the word of God. The Pope hath made such laws as
seemedbest to him, contrary to the word of God, whereby he meant to govern
the Church; and that not ten or twenty, but an infinite number, so that they
do not only tyrannously oppress souls, but are also cruel torments to vex and
torment them. −
To the end the hired brabblers [wranglers]of the Pope may excuse such
cruelty, they do objectthat even the apostles did forbid the Gentiles that
which was not forbidden in the word of God. But I sayflatly, that the apostles
added nothing unto the word of God; which shall plainly appearif we list to
mark their drift. I said of late that they meant nothing less − (151)than to set
down a perpetual law, whereby they might bind the faithful. What then? They

use that remedy which was fit for the nourishing of brotherly peace and
concordamong the Churches, that the Gentiles may for a time apply
themselves − (152)to the Jews. Butif we will grant anything, we must
assuredlyconfess that this is according to the word of God, that love bear the
swayin things indifferent; that is, that the external use of those things which
are of themselves free be bent unto the rule of charity. −
In sum, if love be the bond of perfection and end of the law; if God command
that we study to preserve mutual unity among ourselves, and that every man
serve his neighbor to edify, no man is so ignorant which doth not see that that
is contained in the word of God which the apostles commandin this place,
only they apply a generalrule to their time. Furthermore, let us remember
that which I said before, that it was a politic law which could not ensnare the
conscience, neitherbring in any reigned worship of God; which two vices the
Scripture condemneth everywhere in men’s traditions. But admit we should
grant (which is most false)that that did not accordwith the word of God
which was decreedin that council, yet that maketh nothing for the Papists.
Let the councils decree anything contrary to [beyond, in addition to] the
express word of God, according to the revelation of the Spirit; yet none but
lawful councils may have this authority given them. Then let them prove that
their councils were godly and holy, to the decrees whereofthey will have us
subject. But I will not any farther prosecute this point, because it was handled
in the beginning of the chapter. Let the readers know (which is sufficient for
this present place)that the apostles pass not the bounds of the word of God
when they set down an external law, as time requireth, whereby they may
reconcile the Churches among themselves.
“ Seque eo dictante statuisse quod scribunt,” and that which they write was
resolvedon his dictation
“ Refixam,” remodeled.
“ Nihil minus in animo illis fuisse,” that the lastthing they meant was to.
“ Se... accommodent,”accommodate themselves.

Copyright Statement
Bibliography
Calvin, John. "Commentary on Acts 15:28". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/acts-15.html. 1840-
57.
John Trapp Complete Commentary
28 For it seemedgoodto the Holy Ghost, and to us, to lay upon you no greater
Ver. 28. For it seemedgoodto the Holy Ghost]That is only a lawful synod
wherein the Holy Ghostis present and president. Nothing was resolvedby the
Trent fathers, but all in Rome; so that a blasphemous proverb was generally
used, which I forbear to relate; let him that list read it in the Hist. of Council
of Trent, tel. 497. See also fol. 822.
Than these necessarythings] Not always and every way necessary(exceptthat
of fornication to be avoided), but necessaryfor preserving the peace of the
Church as then it was, by bearing with the weakerChristians. Things
inconvenient, even in matters of religion, may be done in some casesto redeem
a far worse inconvenience. Theseburdens are here called necessarythings,
and they are said to do well, if they observedthem, Acts 15:29. {See Trapp on
"Acts 16:3"}

Copyright Statement
Bibliography
Trapp, John. "Commentary on Acts 15:28". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/acts-
15.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Acts 15:28. It seemedgoodto the Holy Ghost, and to us,— Though this may
include the decisionwhich the Spirit had givenby his descentupon Cornelius
and his friends, yet it seems more directly to express the consciousnesswhich
this assemblyhad, of beingguidedbyhisinfluencesontheirminds in their
present determination. When the apostles callthese things necessary, they
mean, by a common mode of speaking, necessaryfor those times and
circumstances. Theywere undoubtedly necessary, in order to promote a free
converse betweenthe Jewishand Gentile Christians, and especiallyto secure
communion at the table of the Lord; where we cannot imagine that Jews
would have eaten and drunk with persons whom they thought in so polluted a
state as those who indulged themselves in the things here prohibited. On the
other hand, it seems that the Jews onthese conditions gave up any further
debate about other forbidden meats, as well as circumcision, &c.
Copyright Statement
Bibliography

Coke, Thomas. "Commentaryon Acts 15:28". Thomas CokeCommentary on
the Holy Bible. https:https://www.studylight.org/commentaries/tcc/acts-
15.html. 1801-1803.
Greek TestamentCriticalExegeticalCommentary
28. τῷ ἁγ. πν. καὶ ἡμ.]Not = τῷ ἁγ. πν. ἐν ἡμ. (as Olsh.),—but as, in ch. Acts
5:32, the Holy Spirit, given to the Apostles and testifying by His divine power,
is coupled with their own human testimony,—so here the decisionof the Holy
Spirit, given them as leaders of the Church, is laid down as the primary and
decisive determination on the matter,—and their own formal ecclesiastical
decisionfollows, as giving utterance and scope to His will and command. The
other interpretation weakensthis accuracyofexpression, and destroys the
propriety of the sentence. Neander, in his last edn. of the Pfl. u. L. (p. 224,
note), has given up the rendering of his former ones, ἔδοξεν γὰρ( τῷ ἁγίῳ
πνεύματι) καὶ ἡμῖν,’ It seemedgood(by the Holy Ghost) to us also,’i.e. as well
as to Pauland Barnabas. It was plausible, but quite untenable. Such
ambiguity, in such a document, would surely be out of the question.
The judgment as to what things were ἐπάναγκες is implied in ἔδοξεν, &c.
ἐπιτίθ. had been used by Peter, Acts 15:10.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Acts 15:28". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/acts-15.html. 1863-1878.

Johann Albrecht Bengel's Gnomonof the New Testament
Acts 15:28. τῷ ἁγίῳ πνεύματι, to the Holy Ghost) It was He who revealed
what should be their decisionin that case.— ἐπιτίθεσθαι)thatno greater
burden should be laid upon you, by any teachers whatever. Peter had used
this verb in Acts 15:10.— τῶν ἐπάναγκες)These things, which are almost
necessarythings [these somewhatnecessaryobservances], according to the
hypothesis [Acts 15:24], and suited to the existing time, partly also always [of
lasting obligation]. ἐπὶ in compositionsometimes diminishes, as ἐπίξανθον,
almost yellow.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Acts 15:28". JohannAlbrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/acts-15.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
To the Holy Ghost, and to us; that is, unto us, assistedby the Holy Ghost. The
Holy Ghostis deservedlyfirst mentioned, that the apostles might testify that
they desired to say, write, or do nothing in which they had not the Spirit of
God directing of them: and they mention the Spirit, that the Antiochians, unto
whom they wrote, might be assuredthey were not human inventions which
they recommended, but that they had the authority of God for them. Unto us;
as ministers, or God’s stewards, who acquainted them with these things, in
discharge of their duty, and that they might appear themselves to be faithful.
Burden; the yoke spokenof, Acts 15:10.

Necessarythings: to be sure, severalof the things here spokenof are not
absolutely necessaryunto salvation, or simply, and in their ownnature,
necessary, as to abstainfrom blood, &c.; but though they are not necessary
always and at all times, yet in this place, and at this time, they were necessary
for the peace of the church, and to avoid giving of offence to the converted
Jews, andto nourish brotherly love betweenthem and the Gentiles.
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Acts 15:28". Matthew Poole'sEnglish
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/acts-15.html. 1685.
Justin Edwards' Family Bible New Testament
Seemedgoodto the Holy Ghost;the apostles, elders, andbrethren, in their
consultations on this subject, were under the influence of the Holy Spirit, and
by him were led to a right result.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Acts 15:28". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/acts-
15.html. American TractSociety. 1851.

Cambridge Greek Testamentfor Schools andColleges
28. ἔδοξεν γὰρ τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν, for it seemedgoodto the Holy
Ghostand to us. A third time in this clause ofthe narrative from 22–29 does
this officialword occur, from which is derived the noun dogma. It had been
promised that to the Apostles there should be given the Spirit of truth, who
should guide them into all truth (John 16:13), and the historian of the Acts
often speaks ofthem as ‘filled with the Spirit.’ They put forward therefore
this unerring guide as the warrant for their decree. And as they at the
suggestionofthe Spirit were laying aside their long-standing prejudices
againstintercourse with Gentiles, they claim that the Gentiles in their turn
should dealtenderly with the scruples of Jews.
The co-ordinationof the Divine Spirit and the human instruments in the
preamble of the decree is not a little remarkable.
On tins verse Chrysostom says:καὶ τὶνος ἕνεκεν εἷπεν, ἔδοξε τῷ ἁγίῳ
πνεύματι; ἵνα μὴ νομίσωσινἀνθρώπινον εἷναι· τὸ δὲ ἡμῖν ἵνα διδαχθῶσινὅτι
καὶ αὐτοὶ ἀποδέχονται καὶ ἐνπεριτομῇ ὄντες.
μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν βάρος, to lay upon you no greaterburden. The
Christian-Jews couldnow speak thus of the load of legalobservances (cf.
above, Acts 15:10). Now they had selectedbut a small part thereof, which the
circumstances ofthe time made necessaryto be observed.
Copyright Statement
Bibliography
"Commentary on Acts 15:28". "Cambridge Greek TestamentforSchools and
Colleges".https:https://www.studylight.org/commentaries/cgt/acts-15.html.
1896.

Whedon's Commentary on the Bible
28. Holy Ghost, and to us—See note on Luke 1:3. Two concurrent minds in
the same matter, the divine and the human. Man as free in the choice as if
God did not will; God’s will as perfectly accomplishedas if man’s will were
overruled.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Acts 15:28". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/acts-15.html.
1874-1909.
Schaff's Popular Commentary on the New Testament
Acts 15:28. For it seemedgoodto the Holy Ghost, and to us. To us inspired by
the Holy Ghost, to us His ministers and organs for declaring the truth—a
mode of expressionnot uncommon in the Old Testament, where we read: ‘The
people believed the Lord and His servant Moses,’Exodus 14:31;‘The sword
of the Lord and of Gideon,’ 7:18-20;‘The people feared the Lord and
Samuel,’ 1 Samuel 12:18. This expression, ‘It seemedgoodto the Holy Ghost
and to us,’ is ‘an apostolic statementof the true doctrine of inspiration. The
apostles were inspired by God, but they did not lose their personalidentity.
The human elementwas not absorbedinto the Divine, but it was spiritualized
and transfigured by it’ (Wordsworth).
‘The decrees ofthe Council of Jerusalemwere not, as the canons of other
ecclesiasticalassemblies, human, but very divine ordinances;for which cause

the churches were far and wide commanded everywhere to see them kept no
otherwise than if Christ Himself had personallyon earth been the author of
them.
‘The cause why that Council was of so greatauthority and credit above all
others which have been held since then, is expressedin those words, “Unto the
Holy Ghostand to us it hath seemedgood.” . . . Wherefore, inasmuch as the
Council of Jerusalemdid chance to consistof men so enlightened, it had
authority greaterthan were meet for any other councilbesides to challenge,
wherein no such persons are’ (Hooker, Ecc. Polity, Book viii. chap. vi.).
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Acts 15:28". "Schaff's PopularCommentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/acts-15.html. 1879-90.
The Expositor's Greek Testament
Acts 15:28. ἔδοξε γὰρ τῷ ἁ. π. καὶ ἡμῖν: “causa principalis” and “causa
ministerialis” of the decree. The words of Hookerexactlydescribe the
meaning and purpose of the words, E. P., iii., 10, 2, cf. Acts 8:6-7, and cf. St.
Chrysostom’s words, Hom., xxxiii., “not making themselves equal to Him [i.e.,
the Holy Ghost]—theyare not so mad—the one to the Holy Ghost, that they
may not deem it to be of man; the other to us, that they may be taught that
they also themselves admit the Gentiles, although themselves being in
circumcision”. On other suggestedbut improbable meanings see Alford’s and
Wendt’s notes. The words became a kind of generalformula in the decrees of
Councils and Synods, cf. the phrase commonly prefixed to Councils: Sancto

Spiritu suggerente (Dict. Chr. Ant., i., 483). On this classicalconstructionof
ἔδοξε τῷ with the infinitive see Nestle’snote, Expository Times, December,
1898. Moreoverit would seemthat this ἔδοξε is quite in accordancewith the
manner in which JewishRabbis would formulate their decisions.— μηδὲν
πλέον … βάρος:the words indicate authority on the part of the speakers,
although in Acts 15:20 we read only of “enjoining”. St. Peterhad used the
cognate verb in Acts 15:10, cf. Revelation2:24, where the same noun occurs
with a possible reference to the decree, see Lightfoot, Galatians, p. 309, and
Plumptre, in loco.— ἐπάναγκες, i.e., for mutual intercourse, that Jewishand
Gentile Christians might live as brethren in the One Lord. There is nothing
said to imply that these four abstinences were to be imposed as necessaryto
salvation;the receivers ofthe letter are only told that it should be well with
them if they observedthe decree, and we cannot interpret εὖ πράξετε as =
σωθήσεσθε. At the same time the word was a very emphatic one, and might be
easilyinterpreted, as it speedily was, in a narrowersense, Ramsay, St. Paul, p.
172;Lightfoot, Galatians, p. 310. Rendallcompares the use of ἀναγκαῖος in
Thuc., i., 90.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Acts 15:28". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/acts-15.html. 1897-1910.
George Haydock's Catholic Bible Commentary
It hath seemedgoodto the Holy Ghost, and to us. To us in these matters,
wherein by the promises of Christ, we are directed by the Holy Ghost, the
spirit of truth, &c. --- Than these necessarythings. Necessaryatthis juncture,

and always, if we exceptthat order of abstaining from blood, and things
strangled, which was not a perpetual, unchangeable precept, but to last only
for a time, as St. John Chrysostom observes. (Witham) --- This is the first
generalcouncil held in the Church, and the model of all succeeding ones. In it
the apostles, ina commanding and authoritative manner, laid down the law,
which was to be the guide of the faithful, knowing they had a right to impose
any regulations in the Church, and that they could not employ this authority
but to goodpurposes, directed as they were by the unerring spirit of truth,
which Christ had promised (Matthew xxviii. 20.) should remain with his
Church for ever. Hence it would appear that we have no more ground
refusing obedience to the voice of the Church at present, than at her first
establishment: and that those who will not hear the Church now, speaking in
her Councils, would with as little ceremony have opposedthe apostles on this
occasion, had they lived at the time. By what spirit of seductionhas been
introduced, and spread, to such an alarming extent, the opinion, that
Christianity (the very leading feature of which is to hear and to obey)
authorizes unrestricted liberty? Is then authority an unmeaning word?
(Haydock)
Copyright Statement
Bibliography
Haydock, George Leo. "Commentaryon Acts 15:28". "GeorgeHaydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/acts-15.html. 1859.
Mark Dunagan Commentary on the Bible

"Forit seemedgoodto the Holy Spirit": The speechesandarguments made in
this chapter are the arguments given through inspired men by the Holy Spirit.
This decisionin Jerusalemwas an inspired conclusionand so was the letter.
Copyright Statement
Bibliography
Dunagan, Mark. "Commentary on Acts 15:28". "Mark Dunagan
Commentaries on the Bible".
https:https://www.studylight.org/commentaries/dun/acts-15.html. 1999-2014.
E.W. Bullinger's Companion Bible Notes
the Holy Ghost. App-101.
us: i.e. the whole church (Acts 15:22).
burden. Greek. baros. Occurs here, Matthew 20:12. 2 Corinthians 4:17.
Galatians 1:6, Galatians 1:2. 1 Thessalonians2:6. Revelation2:24.
than = except.
necessary= compulsory. Greek. epanankes.Only here. Circumcision
therefore was not compulsory.
Copyright Statement
Bibliography

Bullinger, Ethelbert William. "Commentary on Acts 15:28". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/acts-15.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
For it seemedgoodto the Holy Ghost, and to us, to lay upon you no greater
For it seemedgoodto the Holy Spirit, and to us - the One inwardly guiding
the other; as if it had been said (as Olshausenexpressesit), 'It seemedgoodto
the Holy Spirit in' or 'by us.' They actedthroughout this whole business under
the consciousness ofdivine guidance, the glorified Lord of the Church
directing them by His Spirit, "to lay upon you no greaterburden than these
necessarythings;"
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on Acts
15:28". "CommentaryCritical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/acts-
15.html. 1871-8.
Ellicott's Commentary for English Readers
(28) It seemedgoodto the Holy Ghost, and to us . . .—The measure was, the
Apostles were persuaded, one of wisdom and charity, and they could not
ascribe those gifts to any other source than the Spirit who gives a right
judgment in all things. The words have since become almosta formula for the

decrees ofcouncils and synods, often used most recklesslywhenthose decrees
bore most clearly the marks of human policy and passion. Here we may well
admit that the claim was founded on a real inspiration, remembering,
however, as we do so, that an inspired commandment does not necessarily
involve a permanent obligation. (See Note on next verse.)
To lay upon you no greaterburden than these necessarythings.—The words
throw light upon the messageaddressedto the Church of Thyatira, “I will put
upon you no other burden” (Revelation2:24). Looking to the prominence in
the Epistles to the Seven Churches of the two points of fornication and eating
things sacrificedto idols, there can scarcelybe the shadow of a doubt that we
have in those words a distinct reference to the decree of the Council of
Jerusalem. The letter does not saywhy these things were necessary, and the
term was probably chosenas covering alike the views of those who held, like
the Pharisee Christians, that they were binding on the Church for ever, and
those who, like St. Paul, held that they were necessaryonly for the time, and
as a measure of wise expediency."
END OF STUDYLIGHT RESOURCES
Acts 15:28-29
28"Forit seemedgoodto the Holy Spirit and to us to lay upon you no greater
burden than these essentials:
29 that you abstain from things sacrificedto idols and from blood and from
things strangled and from fornication; if you keepyourselves free from such
things, you will do well. Farewell." NAU
The JerusalemCouncil

At the JerusalemCouncil, Paul and Barnabas (Acts 15:4) reported to the
church and to the apostles and elders. Some of the Pharisees,who had
believed, objected. They saidthe Gentiles must be circumcised and follow the
Law of Moses.
Then, the apostles and elders (verse 6) came togetherto considerthe matter.
Petertold how God had used (Acts 15:7-11)him to open the door of salvation
to the Gentiles without their having to be circumcised. Even though verse 12
mentions "the multitude," whether or not this meeting was open to the entire
church is not certain. One possibility, suggestedby Gangel(p. 248), is that the
meeting of the apostles andelders was held within the hearing of the wider
assembly.
When Peter finished, the multitude was silent (verse 12)and listened to
Barnabas and Paul speak. Here in Jerusalem, Barnabas is named first. This
may have been due to Luke's high standing in the Jerusalemchurch. They
were relating what signs and wonders God had done through them among the
Gentiles.
James Speaks
When Barnabas and Paul stopped speaking, Jamesspoke (Acts 15:13-21). He
said (verse 14), "Simeon [Peter]has related how God first concernedHimself
about taking from among the Gentiles a people for His name." This was great
news for the Gentiles.
Then James cites the Septuagint version of Amos 9:11-12. He bases his
comments on the Scriptures. Our purpose here is not to give a full exposition
of this passagewith regardto Israeland the church. The main point to be

emphasized here is that the redeemed Gentiles are among God's people. The
promises of God are for them too.
Then, James (Acts 15:19-20)says, "Therefore itis my judgment that we do
not trouble those who are turning to God from among the Gentiles, but that
we write to them that they abstainfrom things contaminated by idols and
from fornication and from what is strangledand from blood."
The judgment of James was that the Gentiles did not have to be circumcised
to become believers. Moreover, they could remain in goodfellowship without
the rite of circumcision. Without setting up requirements for salvation, James
does setforth some guidelines for Christian living for the Gentiles. These
guidelines would help the Jewishand Gentiles believers live in harmony.
The Decisionofthe Church
At this point it was the decisionof the apostles and elders and the whole
church to choose menfrom among them to send to Antioch with Paul and
Barnabas. Theychose Judas calledBarsabbas and Silas. These were leading
men among the brethren. The church sent a formal letter with this group to
the church in Antioch.
The Spirit's Leadership
Although the whole church had made a decision, the letter made it clearthat
they were led by the Holy Spirit (compare Acts 10:20 and 13:4). The letter
(verse28)declares:"Forit seemedgoodto the Holy Spirit and to us to lay
upon you no greaterburden than these essentials:" NAU Luke does not tell us

how the Spirit made His wisdom knownto the church. We simply know that
He did. Led by the Spirit, the church had made the decisionthat circumcision
would not be required.
Conclusion
When you review the entire story of the JerusalemCouncil, the decisionmade
was basedon God's direct intervention at Caesarea, OldTestamentScripture,
the views of the apostles andelders, the accordof the church, the judgment of
James, and the wisdom of the Holy Spirit. When we seek to know the will of
God, this story is highly instructive for us.
George M. Flattery
https://answers.yahoo.com/
The Greek doesn'tactually say "meat" there.
Next, you can break it down this way:
1) we do not want to have any share with idolatry
2) Blood is sacredto God and was only to be used to atone for sins
(Genesis 9:4) Only flesh with its soul—its blood—YOU must not eat.
(Leviticus 3:17) “‘It is a statute to time indefinite for YOUR generations, in all
YOUR dwelling places:YOU must not eat any fat or any blood at all.’”

(Leviticus 7:26) “‘And YOU must not eat any blood in any places where YOU
dwell, whether that of fowl or that of beast.
(Leviticus 17:10)“‘As for any man of the house of Israelor some alien
resident who is residing as an alien in YOUR midst who eats any sort of blood,
I shall certainly set my face againstthe soul that is eating the blood, and I
shall indeed cut him off from among his people.
(Deuteronomy 12:16)Only the blood YOU must not eat. On the earth you
should pour it out as water.
(Deuteronomy 12:23)Simply be firmly resolvednot to eatthe blood, because
the blood is the souland you must not eatthe soul with the flesh.
3) "things strangled" refer to meat from animals that were not properly bled
to remove all the blood possible
4)fornicationis the generalterm that includes all unlawful sexual acts
Second, look at the context of these scriptures in Acts. Why was there a
meeting of the Apostles and older men in Jerusalemand what was discussed?
The issue was that many of the Christians who were Jews orwho were Jewish
proselytes were insisting that Christian who came in from the nations should
be circumcisedand keepthe Law covenantmediated by Moses.If you look at
the things listed in the decisionall of these predated the time of Moses.For
instance the command about blood was first given to Noah. So Christian today
abstain from these same things.
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This is a list of the things Gentiles must do. There had been an argument
about what Gentiles had to do to become Christians. Many things required of
Jews were not required of Gentiles, like circumcision. But they wanted to
make the point that some universal laws applied to Gentiles too.
Worshiping idols is prohibited so meat sacrificedto idols would be too.
Don't eat blood is a repetition of the command from Genesis 9:4
"But you must not eatmeat that has its lifeblood still in it.
"from things strangled" refers to the way animals would be killed without
bleeding them
"fornication" is disapproved of in many places in the Bible.
It calls for people to not eat meat that has been sacrificedto idols. Pagans in
Greece wouldsacrifice, say, a bull to Zeus, and then feaston the meat. The
Council of Jerusalemtaught that a Christian should not eat"idol meat" as
this might cause some confusionamong seekers.Theymight think that
Christians also worshipedZeus as they were eating "Zeus' bull".
The REASON for the letter was to make it clearthat Gentiles need not follow
Jewishlaws.

The thing regarding meat... It says "meats offeredto idols". Let me explain it:
My friend and I go and talk to a bunch of pagans. Well, I know that an idol is
nothing but a rock with a face, ora bunch of sticks in an animal shape;an idol
is nothing, because only the one true God is real, as far as gods go. My friend,
however, is a weakerChristian, and feels that all things dedicated to other
gods is 'tainted' by them. Well, the pagans offerus their hospitality, and offer
us some meat to eat. Well, my friend gets offended by the very idea of it,
fearing the meat they offered us to eatwas the same meat they sacrificed. Me,
however, even though I know the truth (that a lump of meat is pretty dang
tasty, regardless ofwhat it was dedicatedto), I should not eat it for the sake
that it would horrify my friend, and cause them to stumble in their faith (and
thus, give them the idea that if it's okayto eatmeat that's associatedwith an
idol, it's okayto partake in idol worship, or somesuch).
The same conceptapplies to everything. If whatever I do should cause a
weakerbrother to stumble, then I'm not going to do it, because I'm here to
strengthen him, not weakenhim. If my friend was a vegan, and horrified at
the thought of me eating meat, then I wouldn't even touch it, so that my
friend's conscienceis clean. This issue is clarified in 1 Corinthians 8.
Regarding blood, strangledanimals, and sexual immorality, those are 'hard-
line' things to avoid. Blood, well, has blood-borne diseases, so that should be a
no-brainer there. Strangledanimals kind of violates the whole "do unto others
as you would have done unto you" concept, in that they die a cruel and fearful
death, instead of a quick and painless one. And sexual immorality... there's a
world of problems with that (unwanted pregnancies;diseases;babies left to
die cold, hungry, and alone; injuries... whole lot of misery associatedwith that
one).

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