For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;

For it hath seemed good to the Holy Ghost and to us, to lay no further burden upon you than these necessary things:

'For it seemed good to the Holy Spirit, and to us, no more burden to lay upon you, except these necessary things:

For it has seemed good to the Holy Spirit and to us to lay upon you no burden heavier than these necessary requirements -

For it has seemed good to the Holy Spirit and to us to impose no further burden upon you, other than these necessary things:

We have, therefore, decided, under the guidance of the Holy Spirit, to lay no further burden on you beyond these necessary conditions –

It seemed good to 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 speech importeth as much as if they should say, that the Holy Ghost was the captain, guide, and governor, and that they did set down, and decreed that which they write as he did indite it to them. [1] For this manner of speech is used commonly in the Scripture, to give the ministers the second place after that the name of God is once expressed. When it is said that the people believed God and 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. Neither could they otherwise believe God than by believing the doctrine set before them by Moses, as they did shake off the yoke of God after that they had once rejected and despised Moses. Whereby the wickedness of those men is also refuted, who, making boast of faith with full mouth, do no less wickedly than 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 set nought 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, which is 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 color do 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 of the Spirit which we prove to be their own inventions. Therefore, they do foolishly urge this cause, it seemed good to us; because, if the apostles decreed any thing apart from the Spirit, that principal maxim shall fall to ground, that Councils decree nothing but which is indited by the Spirit. Besides these necessary things. 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 say that that must necessarily be observed which they decree. But such a vain cavil is quickly answered. For this necessity reached no farther than there was any danger lest the unity should be cut asunder. So that, to speak properly, this necessity was accidental or external; which was placed not in the thing itself, but only in avoiding of the offense, which appeareth more plainly by abolishing of the decree. For laws made concerning things which are of themselves necessary must be continual. But we know that this law was foredone [2] by Paul so soon as the tumult and contention was once ended, when he teacheth that nothing is unclean, (Romans 14:14;) and when he granteth liberty to eat all manner [of] meats, yea, even such as were sacrificed to idols, (1-Corinthians 10:25). Wherefore, in vain do they gather any cloak or color out of this word to bind men's consciences, seeing that the necessity spoken of in this place did only respect men 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 seemed best 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 object that even the apostles did forbid the Gentiles that which was not forbidden in the word of God. But I say flatly, that the apostles added nothing unto the word of God; which shall plainly appear if we list to mark their drift. I said of late that they meant nothing less [3] 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 concord among the Churches, that the Gentiles may for a time apply themselves [4] to the Jews. But if we will grant anything, we must assuredly confess that this is according to the word of God, that love bear the sway in 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 command in this place, only they apply a general rule to their time. Furthermore, let us remember that which I said before, that it was a politic law which could not ensnare the conscience, neither bring 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 accord with the word of God which was decreed in 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 whereof they 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.

Footnotes

1 - "Seque eo dictante statuisse quod scribunt," and that which they write was resolved on his dictation

2 - "Refixam," remodeled.

3 - "Nihil minus in animo illis fuisse," that the last thing they meant was to.

4 - "Se... accommodent," accommodate themselves.

For it seemed good to the Holy Ghost - This is a strong and undoubted claim to inspiration. It was with special reference 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 greater burden - To impose no greater restraints to enjoin no other observances. See the notes on Acts 15:10.
Than these necessary things - Necessary:
(1) In order to preserve the peace of the church.
(2) to conciliate the minds of the Jewish converts, Acts 15:21.
(3) in their circumstances particularly, because the crime which is specified - licentiousness was one to which all early converts were especially exposed. See the notes on Acts 15:20.

For it seemed good to 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 especial inspiration.
Necessary things - They were necessary, howsoever burthensome they might appear; and necessary, not only 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.

(11) For it seemed good to the (n) Holy Ghost, and (o) to us, to lay upon you no greater burden than these (p) necessary things;
(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 seem to 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 respect of the state of that time, so that the Gentiles and the Jews might live together more peaceably, with less occasion to quarrel.

For it seemed good to the Holy Ghost, and to us,.... By various things they had reason doubtless to conclude, that they were under the influence and direction of the Holy Ghost in this affair; as by the spirit of prayer that was among them; by that power and energy with which many of them spoke on this occasion, and that so agreeable to the word of God; and by that unanimity with which they came into the advice given. With respect to 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 greater burden than these necessary things; not that they were necessary to salvation, but necessary to secure the peace of the churches, and at least were necessary, at that present time; and therefore since it appeared to be necessary to enjoin them for the present, they hoped they would not refuse to bear them; and especially, since, though they 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 greater burden to be laid; and so the Syriac version renders it, "lest any more, or greater burden should be laid upon you."

For it seemed good to the Holy Ghost and to us, &c.--The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:--a great principle this for the Church in all time.
to lay upon you no greater burden than these necessary things . . . from which if ye keep yourselves, ye shall do well--The whole language of these prohibitions, and of Acts 15:20-21, implies that they were designed as concessions to Jewish feelings on the part of the Gentile converts, and not as things which were all of unchanging obligation. The only cause for hesitation arises from "fornication" being mixed up with the other three things; which has led many to regard the whole as permanently prohibited. But the remarks on Acts 15:20 may clear this (see on Acts 15:20). The then state of heathen society in respect of all the four things seems the reason for so mixing them up.

These necessary things - All of these were necessary for that time. But the first of them was not necessary long; and the direction concerning it was therefore repealed by the same Spirit, as we read in the former Epistle to the Corinthians.