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Acts 15

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The Dispute over Circumcision

¹Then some men came down from Judea and were teaching the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” ²And after engaging these men in sharp debate, Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question.

³Sent on their way by the church, they passed through Phoenicia and Samaria, recounting the conversion of the Gentiles and bringing great joy to all the brothers. ⁴On their arrival in Jerusalem, they were welcomed by the church and apostles and elders, to whom they reported all that God had done through them.

The Council at Jerusalem

⁵But some believers from the party of the Pharisees stood up and declared, “The Gentiles must be circumcised and required to obey the law of Moses.” ⁶So the apostles and elders met to look into this matter.

⁷After much discussion, Peter got up and said to them, “Brothers, you know that in the early days God made a choice among you that the Gentiles would hear from my lips the message of the gospel and believe. ⁸And God, who knows the heart, showed His approval by giving the Holy Spirit to them, just as He did to us. ⁹He made no distinction between us and them, for He cleansed their hearts by faith.

¹⁰Now then, why do you test God by placing on the necks of the disciples a yoke that neither we nor our fathers have been able to bear? ¹¹On the contrary, we believe it is through the grace of the Lord Jesus that we are saved, just as they are.”

¹²The whole assembly fell silent as they listened to Barnabas and Paul describing the signs and wonders God had done among the Gentiles through them. ¹³When they had finished speaking, James declared, “Brothers, listen to me! ¹⁴Simon^a has told us how God first visited the Gentiles to take from them a people to be His own. ¹⁵The words of the prophets agree with this, as it is written:

¹⁶‘After this I will return and rebuild

the fallen tent of David.

Its ruins I will rebuild,

and I will restore it,

¹⁷so that the remnant of men may seek the Lord,

and all the Gentiles who are called by My name,

says the Lord who does these things

¹⁸that have been known for ages.’^b

¹⁹It is my judgment, therefore, that we should not cause trouble for the Gentiles who are turning to God. ²⁰Instead, we should write and tell them to abstain from food polluted by idols, from sexual immorality, from the meat of strangled animals, and from blood. ²¹For Moses has been proclaimed in every city from ancient times and is read in the synagogues on every Sabbath.”

The Letter to the Gentile Believers

²²Then the apostles and elders, with the whole church, decided to select men from among them to send to Antioch with Paul and Barnabas. They chose Judas called Barsabbas and Silas, two leaders among the brothers, ²³and sent them with this letter:

The apostles and the elders, your brothers,

To the brothers among the Gentiles in Antioch, Syria, and Cilicia:

Greetings.

²⁴It has come to our attention that some went out from us without our authorization and unsettled you, troubling your minds by what they said.^c ²⁵So we all agreed to choose men to send to you along with our beloved Barnabas and Paul, ²⁶men who have risked their lives for the name of our Lord Jesus Christ. ²⁷Therefore we are sending Judas and Silas to tell you in person the same things we are writing.

²⁸It seemed good to the Holy Spirit and to us not to burden you with anything beyond these essential requirements: ²⁹You must abstain from food sacrificed to idols, from blood, from the meat of strangled animals, and from sexual immorality. You will do well to avoid these things.

Farewell.

The Believers at Antioch Rejoice

³⁰So the men were sent off and went down to Antioch, where they assembled the congregation and delivered the letter. ³¹When the people read it, they rejoiced at its encouraging message.

³²Judas and Silas, who themselves were prophets, said much to encourage and strengthen the brothers. ³³After spending some time there, they were sent off by the brothers in peace to return to those who had sent them.^d ³⁵But Paul and Barnabas remained at Antioch, along with many others, teaching and preaching the word of the Lord.

Paul’s Second Missionary Journey Begins

³⁶Some time later Paul said to Barnabas, “Let us go back and visit the brothers in every town where we proclaimed the word of the Lord, to see how they are doing.” ³⁷Barnabas wanted to take John, also called Mark. ³⁸But Paul thought it best not to take him, because he had deserted them in Pamphylia and had not accompanied them in the work.

³⁹Their disagreement was so sharp that they parted company. Barnabas took Mark and sailed for Cyprus, ⁴⁰but Paul chose Silas and left, commended by the brothers to the grace of the Lord. ⁴¹And he traveled through Syria and Cilicia, strengthening the churches.

Footnotes:

¹⁴ ^aGreek Simeon, a variant of Simon

¹⁸ ^bAmos 9:11–12 (see also LXX); BYZ and TR says the Lord, who does all these things. 18 Known unto God are all His works from the ages.

²⁴ ^cBYZ and TR by saying that you must be circumcised and keep the law.

³³ ^dTR includes 34 Silas, however, decided to remain there.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Introduction

Certain teachers from Judea insist on the necessity of the converted Gentiles being circumcised, Act 15:1. Paul and Barnabas are sent to Jerusalem to consult the apostles on this subject, Act 15:2. They come to Jerusalem, and inform the apostles of the conversion of the Gentiles; and of the trouble which certain Pharisees had occasioned concerning circumcision, Act 15:3-5. The apostles having assembled to consider the question, Peter delivers his opinion, Act 15:6-11. Barnabas and Paul relate their success among the Gentiles, Act 15:12. James delivers his judgment, Act 15:13-21. The apostles and elders agree to what he proposes, and send Judas and Silas with Paul and Barnabas to the converted Gentiles, Act 15:22; and send an epistle containing their decree to the Churches of Antioch, Syria, and Cilicia, Act 15:23-29. Paul and his company return, and read the epistle to the brethren at Antioch, which produces great joy; and Judas and Silas preach to them, Act 15:30-32. Judas returns to Jerusalem, but Silas continues with Paul and Barnabas, teaching and preaching, Act 15:33-35. Paul proposes to Barnabas to visit the Churches where they had preached; and, on the latter determining to take John Mark with them, Paul refuses, Act 15:36-38. They disagree; and Barnabas, taking John Mark, sails to Cyprus, Act 15:39. And Paul, taking Silas, goes through Syria and Cilicia, confirming the Churches, Act 15:40, Act 15:41.

Verse 1

Except ye be circumcised, etc. - The persons who taught this doctrine appear to have been converts to Christianity; but, supposing that the Christian religion was intended to perfect the Mosaic, and not to supersede it, they insisted on the necessity of circumcision, because, by that, a man was made debtor to the whole law, to observe all its rites and ceremonies. This question produced great disturbance in the apostolic Church; and, notwithstanding the decree mentioned in this chapter, the apostles were frequently obliged to interpose their authority in order to settle it; and we find a whole Church, that at Galatia, drawn aside from the simplicity of the Christian faith by the subtilty of Judaizing teachers among themselves, who insisted on the necessity of the converted Gentiles being circumcised. Ye cannot be saved - Ye can neither enjoy God's blessing in time, nor his glory in eternity. Such an assertion as this, from any reputable authority, must necessarily shake the confidence of young converts.

Verse 2

No small dissension and disputation - Paul and Barnabas were fully satisfied that God did not design to bring the converted Gentiles under the yoke of circumcision: they knew that Jesus Christ was the end of the law for righteousness (justification) to every one that believed, and therefore they opposed the Judaizing teachers. This was one of the first controversies in the Christian Church; but, though the difference of sentiment was considerable, it led to no breach of Christian charity nor fellowship among themselves. They determined that Paul, etc. - This verse is read very differently in the Codex Bezae: Γενομενης δε εκτασεως και ζητησεως ουκ ολιγης τῳ Παυλῳ και τῳ Βαρναβᾳ συν αυτοις. ελεγεν γαρ ὁ Παυλος μενειν οὑτως, καθως επιϚευσαν, διΐσχυριζομενος. οἱ δε εληλυθοτες απο Ἱερουσαλημ, παρηγγειλαν αυτοις, τῳ Παυλῳ και τῳ Βαρναβᾳ και τισιν αλλοις, αναβαινειν προς τους ΑποϚολους και Πρεσβυτερους εις Ἱερουσαλημ, ὁπως κριθωσιν επ' αυτοις (αυτων) περι του ζητηματος τουτου. But when Paul and Barnabas had no small dissension and disputation with them, Paul said, with strong assurance, that they should remain so as they had believed. But those who came from Jerusalem charged Paul and Barnabas and certain others to go up to the apostles and elders to Jerusalem, that a determination might be made by them concerning this question. And certain other of them - If this be the journey to which St. Paul alludes, Gal 2:1-5, then he had Titus with him; and how many elders went from the Church of Antioch we cannot tell. This journey was 14 years after Paul's conversion, and was undertaken by express revelation, as he informs us, Gal 2:2, which revelation appears to have been given to certain persons in the Church of Antioch, as we learn from this verse, and not to Paul and Barnabas themselves.

Verse 3

Being brought on their way by the Church - That is; the members of the Church provided them with all necessaries for their journey; for it does not appear that they had any property of their own. Declaring the conversion of the Gentiles - Much stress is laid on this: it was a miracle of God's mercy that the Gentiles should be received into the Church of God; and they had now the fullest proof that the thing was likely to become general, by the conversion of Cornelius, the conversion of the people of Antioch, of Cyprus, Pisidia, Pamphylia, Lycaonia, etc., etc.

Verse 4

They were received of the Church - The whole body of Christian believers. The apostles - Either the whole or part of the twelve; though we read of none but John, Peter, and James. See Gal 2:9. And elders - Those who were officers in the Church, under the apostles. They declared - To this council they gave a succinct account of the great work which God had wrought by them among the Gentiles. This was St. Paul's third journey to Jerusalem after his conversion. See an account of his first journey, Act 9:26, and of his second in Act 11:30.

Verse 5

But there rose up certain of the sect of the Pharisees - This verse appears to be part of the declaration made by Paul and Barnabas to this council: for, having stated how God blessed their ministry among the Gentiles, they proceed to declare how all the good work was likely to be destroyed by certain Pharisees, who, having received the Christian faith, came down to Antioch, and began to teach the necessity of circumcision, etc., and thus filled the minds of the young converted Gentiles with doubtful disputations.

Verse 6

The apostles and elders came together - This was the first council ever held in the Christian Church; and we find that it was composed of the apostles and elders simply.

Verse 7

When there had been much disputing - By those of the sect of the believing Pharisees; for they strongly contended for circumcision, and at the head of these, tradition tells us, was Cerinthus, a name famous in the primitive Church, as one who labored to unite the law and the Gospel, and to make the salvation promised by the latter dependent on the performance of the rites and ceremonies prescribed by the former. Though the apostles and elders were under the inspiration of the Almighty, and could by this inspiration have immediately determined the question, yet it was highly necessary that the objecting party should be permitted to come forward and allege their reasons for the doctrines they preached, and that these reasons should be fairly met by argument, and the thing proved to be useless in itself, inexpedient in the present case, and unsupported by any express authority from God, and serving no purpose to the Gentiles, who in their uncircumcised state, by believing in Christ Jesus, had been made partakers of the Holy Ghost. Peter rose up, and said - This was after the matters in dispute had been fully debated; and now the apostles, like judges, after hearing counsel on both sides, proceed to give judgment on the case. A good while ago - Αφ' ἡμερων αρχαιων, From the days of old: a phrase which simply signifies some years ago; and, if he here refers to the conversion of Cornelius, (see Acts 10:1-48), he must mean about ten years before this time; but it is more likely that he refers to that time when Christ gave him the keys of the kingdom of heaven, that be might open the door of faith to the Gentiles. God made choice among us - That is, he chose me to be the first apostle of the Gentiles.

Verse 8

And God which knoweth the hearts - Ο καρδιογνωϚης Θεος. We had this epithet of the Divine Being once before; see Act 1:24, and the note there: it occurs no where else in the New Testament. Bare them witness - Considered them as proper or fit to receive the Gospel of Christ. It is properly remarked by learned men, that μαρτυρειν τινι, to bear witness to any person, signifies to approve, to testify in behalf of. Here it signifies that, as God evidently sent the Gospel to the Gentiles, and, by the preaching of it, conveyed the Holy Spirit to them who believed, and as he can make no improper judgment of any who knows all hearts and their secrets, therefore what he had done was right: he saw that it was time for them to receive the Gospel; and he saw that they might be safely trusted with this heavenly deposit; and the experience of eighteen hundred years has justified the conduct of God.

Verse 9

Put no difference between us and them - Giving them the Holy Spirit, though uncircumcised, just as he had given it to us who were circumcised: an evident proof that, in the judgment of God, circumcision was no preparation to receive the Gospel of Christ. And as the purification of the heart by the Holy Spirit was the grand object of the religion of God, and that alone by which the soul could be prepared for a blessed immortality, and the Gentiles had received that without circumcision, consequently, the shadow could not be considered of any worth, now the substance was communicated.

Verse 10

Now therefore why tempt ye God - A God, by giving the Holy Spirit to the Gentiles, evidently shows he does not design them to be circumcised, in order to become debtors to the law, to fulfill all its precepts, etc., why will ye provoke him to displeasure by doing what he evidently designs shall not be done? A yoke - which neither our fathers nor we were able to bear? - This does not refer to the moral law - that was of eternal obligation - but to the ritual law, which, through the multitude of its sacrifices, ordinances, etc., was exceedingly burthensome to the Jewish people. And had not God, by an especial providence, rendered both their fields and their flocks very fruitful, they could not possibly have borne so painful a ritual. There is a curious story in Midrash Shochar, told in Yalkut Simeoni, part i. fol. 229, where Korah is represented as showing the oppressive nature of the law, and avarice of its priests, in justification of his rebellion. "There was," said he, "a widow in our neighbourbood who had two orphan children: she had one field; and, when she began to plough it, one came and said, Thou shalt not plough with an ox and an ass together. When she went to sow it, he said, Thou shalt not sow thy field with divers seeds. When she began to reap, and to gather the sheaves together, he said, Leave a handful and the corners of the field for the poor. When she prepared to thresh it, he said, Give me the wave-offering, and the first and second tithes. She did as she was commanded, and then went and sold her field, and bought two ewes, that she might clothe herself and family with the wool, and get profit by the lambs. When they brought forth their lambs, Aaron came and said, Give me the firstlings, for the holy blessed God hath said, All the first born, whatsoever openeth the womb, shall be thine. She yielded to his demands, and gave him two lambs. When shearing time came, he said, Give me the first fruits of the wool. When the widow had done this, she said, I cannot stand before this man; I will kill my sheep and eat them. When she had killed the sheep, Aaron came and said, Give me the shoulder, and the jaws, and the ventricle. The widow said, Though I have killed my sheep, I am not delivered from this man; I therefore consecrate the whole to God. Then Aaron said, All belongs to me, for the holy blessed God hath said, Every thing that is consecrated in Israel shall be his, i.e. the priest's. He therefore took the whole carcasses, and marched off, leaving the widow and her orphan daughters overwhelmed with affliction." This is a terrible picture of the requisitions of the Mosaic ritual; and, though exaggerated, it contains so many true features that it may well be said, This is a yoke which neither we nor our fathers were able to bear. See Schoettgen. In the same vexatious way may the tithes of the national Church in this country be exacted, and in this very way is the exaction frequently exercised. It is high time that these abuses should be corrected.

Verse 11

Through the grace of the Lord Jesus Christ we shall be saved - This seems to be an answer to an objection, "Has not God designed to save us, the Jews, by an observance of the law; and them, the Gentiles, by the faith of the Gospel?" No: for we Jews can be saved no other way than through the grace of the Lord Jesus Christ; and this is the way in which the Gentiles in question have been saved. There is but one way of salvation for Jews and Gentiles, the grace, mercy, or favor coming by and through the Lord Jesus, the Christ; this is now fully opened to the Gentiles; and we believe we shall be saved in the same way.

Verse 12

All the multitude kept silence - The strong facts stated by St. Peter could not be controverted. His speech may be thus analyzed: 1. Circumcision is a sign of the purification of the heart. 2. That purification can only be effected by the Holy Ghost. 3. This Holy Spirit was hitherto supposed to be the portion of those only who had received circumcision. 4. But the Gentiles, who were never circumcised, nor kept any part of the law of Moses, have had their hearts purified by faith in Christ Jesus. 5. As God, therefore, has given them the thing signified, he evidently does not intend that the sign should be administered. 6. Should we impose this burthensome rite, we should most evidently be provoking God, who plainly shows us that he intends no more to save in this way. 7. Therefore it is evident that both Jews and Gentiles are to be saved through the grace of the Lord Jesus Christ. Gave audience to Barnabas and Paul - These apostles came forward next, to corroborate what Peter had said, by showing the miracles and wonders which God had by them wrought among the Gentiles. Peter stated facts: Paul and Barnabas confirmed the statement.

Verse 13

James answered - He was evidently president of the council, and is generally called bishop of Jerusalem. The rest either argued on the subject, or gave their opinion; James alone pronounced the definitive sentence. Had Peter been prince and head of the apostles, and of the Church, he would have appeared here in the character of judge, not of mere counsellor or disputant. Thy popish writers say that "James presided because the council was held in his own church." These men forget that there was not then what they term a Church on the face of the earth. The Church, or assembly of believers, then met in private houses; for there was no building for the exclusive purpose of Christian worship then, nor till long after. These writers also forget that the pope pretends to be the head of the catholic or universal Church; and, consequently, no man can preside where he is present, but himself. Peter did not preside here; and this was the first ecclesiastical council, and now, if ever, he should have assumed his character of prince and chief; but he did not; nor did any of the other apostles invite him to it, which they would have done had they thought that Jesus Christ constituted him head of the Church. From this very circumstance there is the most demonstrative evidence that Peter was no pope, and that the right of his pretended successor is a nonentity.

Verse 14

Simeon hath declared - It is remarkable that James does not give him even the title which he received from our Lord at the time in which he is supposed to have been made head of the Church, and vicar of Christ upon earth; so that, it is evident, James did not understand our Lord as giving Peter any such pre-eminence; and, therefore, he does not even call him Peter, but simply Simeon. It is truly surprising that such a vast number of important pretensions should rest on such slight foundations! If tradition, no matter how interrupted or precarious, did not lend its support, feeble as that necessarily must be, the cause tried by plain Scripture would fall to the ground. To take out of them a people for his name - To form among the Gentiles, as he had among the Jews, a people called by his name and devoted to his honor.

Verse 15

And to this agree the words of the prophets - Peter had asserted the fact of the conversion of the Gentiles; and James shows that that fact was the fulfillment of declarations made by the prophets.

Verse 16

After this I will return, and will build again, etc. - These two verses, 16th and 17th, are quoted from Amo 9:11, Amo 9:12, nearly as they now stand in the best editions of the Septuagint, and evidently taken from that version, which differs considerably from the Hebrew text. As St. James quoted them as a prophecy of the calling of the Gentiles into the Church of God, it is evident the Jews must have understood them in that sense, otherwise they would have immediately disputed his application of them to the subject in question, and have rejected his conclusion by denying the premises. But that the words were thus understood by the ancient Jews, we have their own testimony. In Sanhedr. fol. 69, we have these remarkable words: "Rabbi Nachman said to Rabbi Isaac, 'Whence art thou taught when Bar Naphli will come?' He saith unto him, 'Who is this Bar Naphli?' The other replied, 'He is the Messiah.' 'Dost thou then call the Messiah Bar Naphli?' 'Yes,' said he, 'for it is written, In that day I will build again the tabernacle of David, הנפלת Hanopheleth, which is falling down.'" This is evidently a quotation from Amo 9:11, and a proof that the Jews understood it to be a prophecy concerning the Messiah. See Lightfoot.

Verse 17

That the residue of men might seek - Instead of this, the Hebrew has, That they may possess the remnant of Edom. Now it is evident that, in the copy from which the Seventy translated, they found ידרשו yidreshu, they might seek, instead of יירשו yireshu, they may possess, where the whole difference between the two words is the change of the י yod for a ד daleth, which might be easily done; and they found אדם adam, man, or men, instead of אדום Edom, the Idumeans, which differs from the other only by the insertion of ו vau between the two last letters. None of the MSS. collated by Kennicott and De Rossi confirm these readings, in which the Septuagint, Arabic, and St. James agree. It shows, however, that even in Jerusalem, and in the early part of the apostolic age, the Septuagint version was quoted in preference to the Hebrew text; or, what is tantamount, was quoted in cases where we would have thought the Hebrew text should have been preferred, because better understood. But God was evidently preparing the way of the Gospel by bringing this venerable version into general credit and use; which was to be the means of conveying the truths of Christianity to the whole Gentile world. How precious should this august and most important version be to every Christian, and especially to every Christian minister! A version, without which no man ever did or ever can critically understand the New Testament. And I may add that, without the assistance afforded by this version, there never could have been a correct translation of the Hebrew text, since that language ceased to be vernacular, into any language. Without it, even St. Jerome could have done little in translating the Old Testament into Latin; and how much all the modern versions owe to St. Jerome's Vulgate, which owes so much to the Septuagint, most Biblical scholars know.

Verse 18

Known unto God are all his works from the beginning - As if he had said, This is not a new counsel of God: he had purposed, from the time he called the Israelites, to make the Gentiles partakers of the same grace and mercy; and ultimately to destroy those rites and ceremonies which separated them from each other. He therefore has sent the Gospel of his Son, proclaiming equally peace to him that is afar off, the Gentiles, and to him that is nigh, the Jews. The whole of this verse is very dubious: the principal part of it is omitted by the most ancient MSS., and Griesbach has left γνωϚα απ' αιωνος doubtful, and has thrown εϚι τῳ Θεῳ παντα τα εργα αὑτου out of the text. Of the former clause, Professor White, in his Crisews, says, "forsitan delenda," "probably these words should be blotted out." And of the latter clause he says, "certissime delenda," "most assuredly these should be blotted out." Supposing the whole to be genuine, critics have labored to find out the sense. Some very learned men, and particularly Schleusner, contend that the word γνωϚα, from γινωσκειν, to know, should be understood here in the same sense in which ידא yada is in many parts of the Old Testament, which not only signifies to know, but to approve, love, etc. They therefore would translate the passage thus: All the works of God are ever dear unto him. And, if so, consequently we might naturally expect him to be merciful to the Gentiles, as well as to the Jews; and the evidence now afforded of the conversion of the Gentiles is an additional proof that all God's works are equally dear to him.

Verse 19

Wherefore my sentence is - Διο εγω κρινω, Wherefore I judge. There is an authority here that does not appear in the speech of St. Peter; and this authority was felt and bowed to by all the council; and the decree proposed by St. James adopted.

Verse 20

But that we write unto them - Four things are prohibited in this decree: 1. Pollutions of idols; 2. fornication; 3. things strangled; 4. blood. By the first, Pollutions of Idols, or, as it is in Act 15:25, meats offered to idols, not only all idolatry was forbidden, but eating things offered in sacrifice to idols, knowing that they were thus offered, and joining with idolaters in their sacred feasts, which were always an incentive either to idolatry itself, or to the impure acts generally attendant on such festivals. By the second, Fornication, all uncleanness of every kind was prohibited; for πορνεια not only means fornication, but adultery, incestuous mixtures, and especially the prostitution which was so common at the idol temples, viz. in Cyprus, at the worship of Venus; and the shocking disorders exhibited in the Bacchanalia, Lupercalia, and several others. By the third, Things Strangled, we are to understand the flesh of those animals which were strangled for the purpose of keeping the blood in the body, as such animals were esteemed a greater delicacy. By the fourth, Blood, we are to understand, not only the thing itself, for the reasons which I have assigned in the note on Gen 9:4, and for others detailed at the end of this chapter; but also all cruelty, manslaughter, murder, etc., as some of the ancient fathers have understood it. Instead of του αἱματος, blood, some have conjectured that we should read χοιρειας, swine's flesh; for they cannot see, first, that there can be any harm in eating of blood; and, secondly, that, as the other three things neither have nor can have any moral evil in them, it would seem strange that they should be coupled with a thing which, on all hands, is confessed to have much moral turpitude. Answers to such trifling objections will be found at the end of the chapter. It is only necessary to add that this χοιρειας, which is the critical emendation of Dr. Bentley, is not supported by one MS. or version in existence. At the close of this verse, the Codex Bezae, and several others, add a fifth thing, And not to do to others what they would not have done to themselves. Though this is a very ancient reading, it does not appear to be genuine.

Verse 21

Moses of old time hath in every city - The sense of this verse seems to be this: As it was necessary to write to the Gentiles what was strictly necessary to be observed by them, relative to these points, it was not so to the converted Jews; for they had Moses, that is, the law, preached to them, κατα πολιν, in the city, that is, Antioch; and, by the reading of the law in the synagogues every Sabbath day, they were kept in remembrance of those institutions which the Gentiles, who had not the law, could not know. Therefore, James thought that a letter to the converted Gentiles would be sufficient, as the converted Jews had already ample instruction on these points.

Verse 22

Then pleased it the apostles and elders, with the whole Church - James determined what ought to be done; and the whole assembly resolved how that should be done. Chosen men of their own company - Paul and Barnabas were to return: they could have witnessed to the Church at Antioch what was done at the council at Jerusalem; but as it was possible that their testimony might be suspected, from the part they had already taken in this question at Antioch, it was necessary that a deputation from the council should accompany them. Accordingly Judas and Silas are sent to corroborate by their oral testimony what was contained in the letters sent from the council.

Verse 23

Send greeting unto the brethren - of the Gentiles - There was no occasion to send such a letter to the brethren which were of the Jews, because that law which had been so long read in their synagogues taught them all those things; and therefore the epistle is sent exclusively to the Gentiles. The word greeting is in the original χαιρειν, to be well, to be safe; a very usual form in Greek epistles, the word ευχομαι being understood, I wish thee to be well.

Verse 24

Certain which went out from us - So the persons who produced these doubtful disputations at Antioch, etc., had gone out from the apostles at Jerusalem, and were of that Church: persons zealous for the law, and yet, strange to tell, so conscientiously attached to the Gospel that they risked their personal safety by professing it. To whom we gave no such commandment - As, therefore, they went out from that Church, they should have taught nothing which was not owned and taught by it; much less should they have taught in opposition to it.

Verse 26

Men that have hazarded their lives - This was a high character of Paul and Barnabas: they had already suffered much in the cause of Christ, and exposed their lives to the most imminent danger, and were intent on the same work, notwithstanding the increasing dangers in the way.

Verse 27

Judas and Silas - shall - tell you the same things - These were proofs that the testimony of Paul and Barnabas was true; and that the letter was not forged, as they could witness the same things which the letter contained.

Verse 28

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.

Verse 29

Ye shall do well - But, if they did not keep themselves from these things, they would do ill; that is, they would sin against God, whose Spirit had commanded them to keep from these things. And who can do any of these forbidden things, and keep either a guiltless or a tender conscience? Fare-well - An old English form of expressing good wishes and good will. It is compounded of to go, and much, well, very much. Go well, go prosperously! - tantamount with good speed! may you succeed well! may God direct you! Like to that other form of sound words, God be with you! corrupted now into good by to ye! And of the same meaning with adieu! a Dieu, to God; that is, I commend you to God. All these terms savour not only of good will, or benevolence, but also of piety. Our pious ancestors believed that nothing was safe, nothing protected, nothing prosperous, over which the shield of God was not extended; and, therefore, in their familiar good wishes, they gave each other to God. The Greek word ερῥωσθε, errhosthe, here used, from ῥωννυμι, to strengthen, make strong, has nearly the same signification: be strong, courageous, active, be in health, and be prosperous! What a pity that such benevolent and pious wishes should degenerate into cool formalities, or unmeaning compliments!

Verse 31

They rejoiced for the consolation - It was not a matter of small moment to have a question on which such stress was laid decided by an apostolic council, over which the Spirit of God presided.

Verse 32

Judas and Silas, being prophets - That is, being teachers in the Church. This signification of the word prophet we have often already seen. See the notes on Act 11:27; Act 13:1. Exhorted the brethren - To abide steadily attached to God, and to each other, in peace, love, and unity. And confirmed them - In the blessed truths they had already received.

Verse 33

They were let go - That is, both had liberty to depart; but Silas chose to stay a little longer with the brethren.

Verse 34

Notwithstanding it pleased Silas, etc. - This whole verse is wanting in ABEG, a great number besides, with the Syriac, Arabic, Coptic, Slavonic, Vulgate, and some of the fathers. It does not appear to have been originally in the text.

Verse 36

Let us go - and visit our brethren in every city - This heavenly man projected a journey to Cyprus, Pamphylia, Pisidia, Lycaonia, Salamis, Paphos, Perga, Iconium, Lystra, Derbe, Antioch in Pisidia, and elsewhere; for in all these places he had preached and founded Churches in the preceding year. He saw it was necessary to water the seed he had planted; for these were young converts, surrounded with impiety, opposition, and superstition, and had few advantages among themselves.

Verse 37

Barnabas determined to take with them John - John Mark was his sister's son; and natural affection might have led him to the partiality here mentioned.

Verse 38

But Paul thought not good to take him with them - On this subject, see the note on Act 13:13.

Verse 39

The contention was so sharp between them - For all this sentence, there is only in the Greek text εγενετο ουν παροξυσμος; there was therefore a paroxysm, an incitement, a stirring up, from παροξυνω, compounded of παρα, intensive, and οξυνω, to whet, or sharpen: there was a sharp contention. But does this imply anger or ill-will on either side? Certainly not. Here, these two apostles differed, and were strenuous, each in support of the part he had adopted. "Paul," as an ancient Greek commentator has it, "being influenced only with the love of righteousness; Barnabas being actuated by love to his relative." John Mark had been tried in trying circumstances, and he failed; Paul, therefore, would not trust him again. The affection of Barnabas led him to hope the best, and was therefore desirous to give him another trial. Barnabas would not give up: Paul would not agree. They therefore agreed to depart from each other, and take different parts of the work: each had an attendant and companion at hand; so Barnabas took John Mark, and sailed to Cyprus: Paul took Silas, and went into Syria. John Mark proved faithful to his uncle Barnabas; and Silas proved faithful to his master Paul. To all human appearance it was best that they separated; as the Churches were more speedily visited, and the work of God more widely and more rapidly spread. And why is it that most men attach blame to this difference between Paul and Barnabas? And why is it that this is brought in as a proof of the sinful imperfection of these holy apostles? Because those who thus treat the subject can never differ with another without feeling wrong tempers; and then, as destitute of good breeding as they are of humility, they attribute to others the angry, proud, and wrathful dispositions which they feel in themselves; and, because they cannot be angry and sin not, they suppose that even apostles themselves cannot. Thus, in fact, we are always bringing our own moral or immoral qualifications to be a standard, by which we are to judge of the characters and moral feelings of men who were actuated by zeal for God's glory, brotherly kindness, and charity. Should any man say there was sin in this contention between Paul and Barnabas, I answer, there is no evidence of this in the text. Should he say, the word παροξυσμος, paroxysm, denotes this, I answer, it does not. And the verb παροξυνομαι is often used in a good sense. So Isocrates ad Demosth. cap. xx. μαλιϚα δ' αν παροξυνθειης ορεχθηναι των καλων εργων· "But thou wilt be the more stirred up to the love of good works." And such persons forget that this is the very form used by the apostle himself, Heb 10:24 : και κατανοωμεν αλληλους εις παροξυσμον αγαπης και καλων εργων· which, these objectors would be highly displeased with me, were I to translate, Let us consider one another to an angry contention of love and good works. From these examples, it appears that the word is used to signify incitement of any kind; and, if taken in a medical sense, to express the burning fit of an ague: it is also taken to express a strong excitement to the love of God and man, and to the fruits by which such love can be best proved; and, in the case before us, there was certainly nothing contrary to this pure principle in either of those heavenly men. See also Kypke on Heb 10:24.

Verse 40

Being recommended - unto the grace of God - Much stress has been laid upon this, to show that Barnabas was in the wrong, and Paul in the right, because "the brethren recommended Paul and Silas to the grace of God; but they did not recommend Barnabas and John Mark: this proves that the Church condemned the conduct of Barnabas, but approved that of Paul." Now, there is no proof that the Church did not recommend Barnabas to the grace of God, as well as Paul; but, as St. Luke had for the present dropped the story of Barnabas, and was now going on with that of Paul and Silas, he begins it at this point, viz. his being recommended by the brethren to the grace of God; and then goes on to tell of his progress in Syria, Derbe, Lystra, etc., etc. See the next chapter. And with this verse should the following chapter begin; and this is the division followed by the most correct copies of the Greek text.

Verse 41

Confirming the Churches - This was the object of his journey: they were young converts, and had need of establishment; and there is no doubt that, by showing them the decision made at the late council of Jerusalem, their faith was greatly strengthened, their hope confirmed, and their love increased. It was this consideration, no doubt, that led some ancient MSS. and some versions to add here, They delivered them the decrees of the apostles and elders to keep; which clause certainly was not an original part of the text, but seems to have been borrowed from the fourth verse of the following chapter. Some have thought that the fourth and fifth verses of the next chapter really belong to this place; or that the first, second, and third verses of it should be read in a parenthesis; but of this there does not appear to be any particular necessity.

Introduction

COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35) certain men--See the description of them in Gal 2:4.

Verse 2

Paul and Barnabas--now the recognized heads of the Church at Antioch. had no small dissension and disputation with them, they determined--that is, the church did. that Paul and Barnabas, and certain others of them--Titus was one (Gal 2:1); probably as an uncircumcised Gentile convert endowed with the gifts of the Spirit. He is not mentioned in the Acts, but only in Second Corinthians, Galatians, Second Timothy, and the Epistle addressed to him [ALFORD]. should go up to Jerusalem . . . about this question--That such a deputation should be formally despatched by the Church of Antioch was natural, as it might be called the mother church of Gentile Christianity.

Verse 3

being brought on their way by the church--a kind of official escort. they passed through Phenice--(See on Act 11:19). and Samaria, declaring the conversion of the Gentiles, and they caused great joy to the brethren--As the converts in those parts were Jewish (Act 11:19), their spirit contrasts favorably with that of others of their nation.

Verse 4

And when they were come to Jerusalem--This was Paul's THIRD VISIT TO JERUSALEM after his conversion, and on this occasion took place what is related in Gal 2:1-10. (See there). were received of the church, and the apostles and elders--evidently at a meeting formally convened for this purpose: the deputation being one so influential, and from a church of such note. they declared all things that God had done with them--(See on Act 14:14-27).

Verse 6

the apostles and elders came together to consider of this--but in presence, as would seem, of the people (Act 15:12, Act 15:22-23).

Verse 7

Peter, &c.--This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing. a good while ago--probably about fifteen years before this. made choice . . . that the Gentiles by my mouth--(See on Act 11:21).

Verse 8

God, which knoweth the hearts--implying that the real question for admission to full standing in the visible Church is the state of the heart. Hence, though that cannot be known by men, no principle of admission to church privileges which reverses this can be sound.

Verse 9

put no difference between us and them: purifying their hearts by faith--"Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on Co1 6:11). How rich is this brief description of the inward revolution wrought upon the genuine disciples of the Lord Jesus!

Verse 10

why tempt--"try," "provoke" ye God--by standing in the way of His declared purpose. to put a yoke upon the neck of the disciples, &c.--He that was circumcised became thereby bound to keep the whole law. (See Gal 5:1-6). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See Rom 3:5; Gal 2:4, &c.).

Verse 11

through the grace of the Lord Jesus--that is, by that only. we shall be saved, even as they--circumcision in our case being no advantage, and in their case uncircumcision no loss; but grace doing all for both, and the same for each.

Verse 12

Then all . . . gave audience to Barnabas and Paul--On this order of the names here, see on Act 15:25. declaring what miracles and signs God wrought among the Gentiles by them--This detail of facts, immediately following up those which Peter had recalled to mind, would lead all who waited only for divine teaching to see that God had Himself pronounced the Gentile converts to be disciples in as full standing as the Jews, without circumcision; and the attesting miracles to which Paul here refers would tend, in such an assembly to silence opposition.

Verse 13

James answered, saying, &c.--Whoever this James was (see on Gal 1:19), he was the acknowledged head of the church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, though given as his own judgment only, could not be of great weight with the opposing party, from his conservative reverence for all Jewish usages within the circle of Israelitish Christianity.

Verse 14

Simeon--a Hebrew variation of Simon, as in Pe2 1:1; (Greek), the Jewish and family name of Peter. hath declared how God at the first--answering to Peter's own expression "a good while ago" (Act 15:7). did visit the Gentiles to take out of them--in the exercise of His adorable sovereignty. a people for his name--the honor of his name, or for His glory.

Verse 15

to this agree the words of the prophets--generally; but those of Amos (Amo 9:11) are specified (nearly as in the Septuagint version). The point of the passage lies in the predicted purpose of God, under the new economy, that "the heathen" or "Gentiles" should be "called by His name," or have "His name called upon them." By the "building again of the fallen tabernacle of David," or restoring its decayed splendor, is meant that only and glorious recovery which it was to experience under David's "son and Lord."

Verse 18

Known unto God are all his works from the beginning--He who announced these things so long before, and He who had now brought them to pass, were one and the same; so that they were no novelty.

Verse 19

Wherefore, my sentence--or "judgment." is, that we trouble not--with Jewish obligations. them which from among the Gentiles are turned to God--rather, "are turning." The work is regarded as in progress, and indeed was rapidly advancing.

Verse 20

But . . . that they abstain from pollutions of idols--that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry. and from fornication--The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols. and from things strangled--which had the blood in them. and from blood--in every form, as peremptorily forbidden to the Jews, and the eating of which, therefore, on the part of the Gentile converts, would shock their prejudices. See on Act 15:28.

Verse 21

For Moses of old time hath in every city them that preach him . . . every sabbath day--thus keeping alive in every Jew those feelings which such practices would shock, and which, therefore, the Gentile converts must carefully respect if the oneness of both classes in Christ was to be practically preserved. The wisdom of these suggestions commended itself to all present.

Verse 22

Judas surnamed Barsabas--therefore not the apostle "Judas the brother of James" (Act 1:13), surnamed "Thaddeus" (Mat 10:3); nor can it be shown that he was a brother of "Joseph called Barsabas" (Act 1:23). But nothing is known of him beyond what is here said. and Silas--the same as "Silvanus" in the Epistles. He became Paul's companion on his second missionary journey (Act 15:40). chief men among the brethren--selected purposely as such, to express the honor in which they held the church at Antioch, and the deputies they had sent to the council, and, as the matter affected all Gentile converts, to give weight to the written decision of this important assembly. They were "prophets," Act 15:32 (and see on Act 11:27), and as such doubtless their eminence in the church at Jerusalem had been obtained.

Verse 23

And they wrote . . . by them--This is the first mention in the New Testament history of writing as an element in its development. And the combination here of written and oral transmission of an important decision reminds us of the first occasion of writing mentioned in the Old Testament, where a similar combination occurs (Exo 17:14). But whereas there it is the deep difference between Israel and the Gentiles which is proclaimed, here it is the obliteration of that difference through faith in the Lord Jesus [BAUMGARTEN]. greeting--The only other place in the New Testament where this word occurs (except in the letter of Lysias, Act 23:26) is Jam 1:1, which seems to show that both letters were drawn up by the same hand [BENGEL]. the Gentiles in Antioch, and Syria, and Cilicia--showing that churches then existed in Cilicia as well as Syria, which owed their existence, in all likelihood, to Paul's labors during the interval between his return to Tarsus (Act 9:30) and his departure in company with Barnabas for Antioch (see on Act 11:25).

Verse 24

Forasmuch as we have heard that certain which went out from us have troubled you with words--without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views. subverting your souls--Such strong language is evidently designed to express indignation at this attempt, by an unauthorized party, to bring the whole Christian Church under judicial and legal bondage.

Verse 25

our beloved Barnabas and Paul--Barnabas is put first here, and in Act 15:12, on account of his former superior position in the church at Jerusalem (see Act 9:27; Act 11:22) --an evidence this that we have the document precisely as written, as also of the credibility of this precious history.

Verse 26

Men that have hazarded--literally, "rendered up," as in will they did. their lives for the name of our Lord Jesus Christ--Noble testimony to those beloved men! It was doubtless prompted more immediately by the narrative they had just listened to from their own lips (Act 15:12), and judiciously inserted in this letter, to give them the highest weight as the bearers of it, along with their own deputies. Judas and Silas . . . shall tell you the same . . . by mouth--Mark here how considerate and tender it was to send men who would be able to say of Barnabas and Paul what could not be expected to come from themselves.

Verse 28

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 Act 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 Act 15:20 may clear this (see on Act 15:20). The then state of heathen society in respect of all the four things seems the reason for so mixing them up.

Verse 31

they rejoiced for the consolation--As the same word is in Act 15:31 properly rendered "exhorted," the meaning probably is "rejoiced for the exhortation" (Margin), or advice; so wise in itself and so contrary to the imposition attempted to be practiced upon them by the Judaizers.

Verse 32

Judas and Silas, being prophets themselves--that is, inspired teachers. exhorted the brethren with many words--"much discourse." and confirmed them--opening up, no doubt, the great principle involved in the controversy now settled, of gratuitous salvation, or the purification of the heart by faith alone (as expressed by Peter, Act 15:9, Act 15:11), and dwelling on the necessity of harmony in principle and affection between the Gentile disciples and their Jewish brethren.

Verse 33

were let go in peace--with peace, as the customary parting salutation.

Verse 34

it pleased Silas--Silas determined. to abide there still--(The authorities against the insertion of this verse are strong. It may have been afterwards added to explain Act 15:40). Doubtless the attraction to Antioch for Silas was Paul's presence there, to whom he seems to have now formed that permanent attachment which the sequel of this book and Paul's Epistles show to have existed.

Verse 35

Paul . . . and Barnabas continued in Antioch, teaching--to the disciples. and preaching--to those without. the word of the Lord, with many others--other laborers. also--How rich must Antioch at this time have been in the ministrations of the Gospel! (For a painful scene on this occasion between Paul and Peter, see Gal 2:11-14).

Verse 36

DISSENSION BETWEEN PAUL AND BARNABAS--THEY PART COMPANY TO PROSECUTE SEPARATE MISSIONARY TOURS. (Act 15:36-46) And some days after--How long is a matter of conjecture. Paul said to Barnabas, Let us go again and visit our brethren--the true reading is, "the brethren." in every city where we have preached . . . and see how they do--whether they were advancing or declining, &c.: a pattern for churches and successful missionaries in every age. ("Reader, how stands it with thee?") [BENGEL]. "Paul felt that he was not called to spend a peaceful, though laborious life at Antioch, but that his true work was far off among the Gentiles." We notice here, for the first time, a trace of that tender solicitude for his converts, that earnest longing to see their faces, which appears in the letters which he wrote afterwards, as one of the most remarkable and attractive features of his character. He thought, doubtless, of the Pisidians and Lycaonians, as he thought afterwards at Athens and Corinth of the Thessalonians, from whom he had been lately "taken in presence, not in heart, night and day praying exceedingly that he might see their face and perfect that which was lacking in their faith" [HOWSON].

Verse 37

Barnabas determined to take with them John . . . Mark--his nephew (Col 4:10).

Verse 38

But Paul thought not good to take him with them who departed from them--that is, who had departed; but the word is stronger than this--"who stood aloof" or "turned away" from them. from Pamphylia, and went not with them to the work--the work yet before them. The allusion is to what is recorded in Act 13:13 (see on Act 13:13).

Verse 39

And the contention was so sharp between them--such was the "irritation," or "exacerbation." that they departed asunder one from the other--Said they not truly to the Lystrians that they were "men of like passions with them"; (Act 14:15). But who was to blame? (1) That John Mark had either tired of the work or shrunk from the dangers and fatigues that yet lay before them, was undeniable; and Paul concluded that what he had done he might, and probably would, do again. Was he wrong in this? (See Pro 25:19). But (2) To this Barnabas might reply that no rule was without exception; that one failure, in a young Christian, was not enough to condemn him for life; that if near relationship might be thought to warp his judgment, it also gave him opportunities of knowing the man better than others; and that as he was himself anxious to be allowed another trial (and the result makes this next to certain), in order that he might wipe out the effect of his former failure and show what "hardness he could now endure as a good soldier of Jesus Christ," his petition ought not to be rejected. Now, since John Mark did retrieve his character in these respects, and a reconciliation took place between Paul and him, so cordial that the apostle expresses more than once the confidence he had in him and the value he set upon his services (Col 4:10-11; Ti2 4:11), it may seem that events showed Barnabas to be in the right, and Paul too harsh and hasty in his judgment. But, in behalf of Paul, it may well be answered, that not being able to see into the future he had only the unfavorable past to judge by; that the gentleness of Barnabas (Act 4:36; Act 11:24) had already laid him open to imposition (see on Gal 2:13), to which near relationship would in this case make him more liable; and that in refusing to take John Mark on this missionary journey he was not judging his Christian character nor pronouncing on his fitness for future service, but merely providing in the meantime against being again put to serious inconvenience and having their hands weakened by a possible second desertion. On the whole, then, it seems clear that each of these great servants of--Christ had something to say for himself, in defense of the position which they respectively took up; that while Barnabas was quite able to appreciate the grounds on which Paul proceeded, Paul was not so competent to judge of the considerations which Barnabas probably urged; that while Paul had but one object in view, to see that the companion of their arduous work was one of thoroughly congenial spirit and sufficient nerve, Barnabas, over and above the same desire, might not unreasonably be afraid for the soul of his nephew, lest the refusal to allow him to accompany them on their journey might injure his Christian character and deprive the Church of a true servant of Jesus Christ; and that while both sought only the glory of their common Master, each looked at the question at issue, to some extent, through the medium of his own temperament, which grace sanctifies and refines, but does not destroy--Paul, through the medium of absolute devotion to the cause and kingdom of Christ, which, warm and womanly as his affections were, gave a tinge of lofty sternness to his resolves where that seemed to be affected; Barnabas, through the medium of the same singleness of heart in Christ's service, though probably not in equal strength (Gal 2:13), but also of a certain natural gentleness which, where a Christian relative was concerned, led him to attach more weight to what seemed for his spiritual good than Paul could be supposed to do. In these circumstances, it seems quite possible that they might have amicably "agreed to differ," each taking his own companion, as they actually did. But the "paroxysm" (as the word is), the "exacerbation" which is expressly given as the cause of their parting, shows but too plainly, that human infirmity amidst the great labors of the Church at Antioch at length sundered those who had sweetly and lovingly borne together the heat and burden of the day during a protracted tour in the service of Christ. "Therefore let no man glory in men" (Co1 3:21). As for John Mark, although through his uncle's warm advocacy of his cause he was put in a condition to dissipate the cloud that hung over him, how bitter to him must have ever afterwards been the reflection that it was his culpable conduct which gave occasion to whatever was sinful in the strife between Paul and Barnabas, and to a separation in action, though no doubt with a mutual Christian regard, between those who had till then wrought nobly together! How watchful does all this teach Christians, and especially Christian ministers and missionaries, to be against giving way to rash judgment and hot temper towards each other, especially where on both sides the glory of Christ is the ground of difference! How possible is it that in such cases both parties may, on the question at issue, be more or less in the right! How difficult is it even for the most faithful and devoted servants of Christ, differing as they do in their natural temperament even under the commanding influence of grace, to see even important questions precisely in the same light! And if, with every disposition to yield what is unimportant, they still feel it a duty each to stand to his own point, how careful should they be to do it lovingly, each pursuing his own course without disparagement of his Christian brother! And how affectingly does the Lord overrule such difference of judgment and such manifestations of human infirmity, by making them "turn out rather unto the furtherance of the Gospel"; as in this case is eminently seen in the two missionary parties instead of one, not travelling over the same ground and carrying their dispute over all the regions of their former loving labors, but dividing the field between them! and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas--(See on Act 15:34) --going two and two, as the Twelve and the Seventy (Mar 6:7; Luk 10:1).

Verse 40

and departed, being recommended . . . to the grace of God--(No doubt by some solemn service; see Act 13:3), as in Act 14:26. It does not follow from the historian's silence that Barnabas was not so recommended, too; for this is the last mention of Barnabas in the history, whose sole object now is to relate the proceedings of Paul. Nor does it seem quite fair (with DE WETTE, MEYER, HOWSON, ALFORD, HACKET, WEBSTER and WILKINSON, &c.) to conclude from this that the Church at Antioch took that marked way of showing their sympathy with Paul in opposition to Barnabas.

Verse 41

and he went through Syria and Cilicia, confirming the churches--"It is very likely that Paul and Barnabas made a deliberate and amicable arrangement to divide the region of their first mission between them; Paul taking the continental, and Barnabas the insular, part of the proposed visitation. If Barnabas visited Salamis and Paphos, and if Paul (travelling westward), after passing through Derbe, Lystra, and Iconium, went as far as Antioch in Pisidia, the whole circuit of the proposed visitation was actually accomplished, for it does not appear that any converts had been made at Perga and Attalia" [HOWSON]. "This second missionary tour appears to have proceeded at first solely from the desire of visiting the churches already planted. In the end, however, it took a much wider sweep, for it brought the apostle to Europe" [OLSHAUSEN]. PAUL'S SECOND MISSIONARY JOURNEY. VISITATION OF THE CHURCHES FORMERLY ESTABLISHED, TIMOTHEUS HERE JOINING THE MISSIONARY PARTY. (Acts 15:41-16:5) he went through Syria and Cilicia--(See on Act 15:23). Taking probably the same route as when despatched in haste from Jerusalem to Tarsus, he then went by land (see on Act 9:30). Next: Acts Chapter 16

Introduction

And certain men which came down from Judea,.... To Antioch; they were not sent by the apostles, they came down of "themselves"; who they were, is not certain; that they were "judaizing" Christians, and teachers among them, is plain from the following account: according to Epiphanius (g) they were Cerinthus, and some of his followers: these taught the brethren; the Gentile converts at Antioch, who are styled "brethren", though they were Gentiles, because they were regenerated by the grace of God, and were of the same faith with the believing Jews, and in the same church state with them at Antioch: and said, except ye be circumcised after the manner of Moses; or custom of Moses, which had been used from the time of Abraham, and was revived and reinforced by Moses; wherefore the Syriac version renders it, "the law of Moses"; See Gill on Joh 7:19. ye cannot be saved; these men were not only for retaining circumcision, which was now abolished, but they made it necessary to salvation; which was carrying the matter further than even the unbelieving Jews themselves did, at least some of them: for though indeed it is a notion with them, that no circumcised persons go to hell, but are all saved; and some of them say, that God rejects uncircumcised persons, and brings them down to hell (h); yet others of them speak of the godly among the nations of the world, and of the proselytes of the gate, who keep the seven precepts of Noah, as persons that shall be saved; so Ananias the Jew, preceptor to King Izates, when he signified his great desire to be circumcised, in order to put him off of it, told him, that if he was determined to follow the customs of the Jews, he might worship God without circumcision, which was more peculiar to the Jews than to be circumcised (i). (g) Contra Haeres. l. 1. Haeres. 28. (h) Shemot Rabba, sect. 19. fol. 104. 4. (i) Joseph. Antiqu. l. 20. c. 2. sect. 5.

Verse 2

When therefore Paul and Barnabas,.... Who were the ministers of the uncircumcision, and were just returned from preaching the Gospel among the Gentiles, with success, and were advocates for them, being witnesses of the grace that was bestowed on them, and therefore opposed the sentiments of these men: and had no small dissension and disputation with them; which was attended with much heat and sharpness, and continued some time, and occasioned much disturbance and uneasiness; nor could the affair be decided and issued: wherefore they determined that Paul and Barnabas, and certain other of them; that is, the members of the church at Antioch, taking this matter into consideration, and finding that the difference could not be composed, for the peace of the church, wisely came to a resolution, and made an order, that Paul and Barnabas, with others, as Titus, who went with Paul at this time, as appears from Gal 2:1 and some others of the brethren, and it may be also certain, on, the other side of the question; that these should go up to Jerusalem, unto the apostles and elders, about this question; concerning circumcision, and the necessity of it to salvation, that they might have the sense of James, and Peter, and John, who particularly were at Jerusalem at this time, as appears from Act 15:7 and other apostles that might be there; and also of other ministers of the word, who are called elders. And the church of Jerusalem being the most ancient church, and several of the apostles residing here, who had seen Christ in the flesh, and had received their mission and commission from him, and had been extraordinarily endowed with the Holy Ghost; and here being many other preachers of the Gospel, and there being in a multitude of counsellors safety, the church at Antioch judged it advisable to send to them for counsel and direction; and it becomes churches to assist each other in this way.

Verse 3

And being brought on their way by the church,.... That is, either being accompanied by some of the brethren of the church some part of the way, out of respect unto them, or being provided by them with things necessary for their journey; see Tit 3:13 they passed through Phenice and Samaria; which both lay between Syria and Judea; in the former of which places those that were scattered upon the death of Stephen had preached, and a great number were converted and believed in Christ who were Jews, Act 11:19 and in the latter Philip the evangelist had preached with much success, Act 8:5 as therefore their way to Jerusalem lay through these places, they called upon the brethren as they passed; declaring the conversion of the Gentiles; in the several places where they had been, as in Syria, Pisidia, Pamphylia, and Lycaonia, how by their ministry they were turned from darkness to light, from Satan unto God, from their superstition and idolatry to the worship of the true God, and to faith in Christ Jesus: and they caused great joy unto all the brethren; the believing Jews in those parts, who being truly believers in Christ, rejoiced at the spread of his Gospel, and the increase of his interest, even among the Gentiles; for if angels rejoice, much more should saints rejoice at the conversion of sinners, let them be who or where they will; and where there is true grace, there will be joy when this is the case. There were churches in each of these places, of which "the brethren" here mentioned were members, and which continued for many ages afterwards: the foundation of the churches in Phenice was first laid by the converts made by them, who were scattered abroad through the persecution at the death of Stephen, Act 11:19. Quartus, mentioned in Rom 16:23 is said to be bishop of Berytus in this country. In the "second" century there were churches at Tyre and Ptolemais, two cities in Phoenicia; Cassius was bishop of the one, and Clarus of the other (k): in the "third" century several Phoenician bishops suffered martyrdom, as Tyrannio, bishop of the church of Tyre, Zenobius, presbyter of that at Sidon, and Sylvanus, bishop of Emisa (l): in the "fourth" century, at the beginning of it, there were present, at the council of Nice, the bishops of Ptolemais, Damascus, Tripolis, Paneas, and Emisa; as they were also at a synod held at Jerusalem in the same century, on account of the Arians, and at another at Antioch on the same account: in the fifth century there were churches in Phoenicia reformed by Chrysostom, by whose means also the temples of the idols were destroyed, and many were converted in these countries; and in this age lived several persons of note here, as Antiochus bishop of Ptolemais, Eustathius bishop of Berytus, Paulus bishop of Emisa, Pompeianus and Uranius of the same place, and Damianus bishop of Sidon, and other Phoenician bishops, who assisted at the council of Chalcedon; as Olympius bishop of Atrapolis, Theodorus bishop of Tripoils, Joseph bishop of Heliopolis, Valerius bishop of Laodicea, Thomas bishop of Euroma, and Theonas bishop of Enria or Enaria, all in Phoenicia: in the sixth century, mention is made of the bishops of Ptolemais, Tyre, Sidon, and Berytus, in the acts of the synod at Rome and Constantinople; and though Phoenicia was seized upon, and wasted by the Arabians and Persians, in the seventh century; yet we read, in the eighth century, of Adeodatus, a bishop of Berytus, who baptized many converted Jews (m). As for Samaria, our Lord himself preached and converted many persons there; and after his resurrection he gave his apostles a commission and directions to go there; and here Philip preached with great success. Nicolaus, the deacon, is said to be the first bishop of Samaria; and though in after ages Heathenism very much prevailed in those parts; yet there were Christians and churches, more or less, for several centuries; even in the sixth century there was a bishop of Neapolis in Samaria, killed with the sword, and some presbyters who were taken and fried in a pan, with the remains of some martyrs, by the Samaritan Jews (n). (k) Euseb. Eccl. Hist. l. 5. c. 25. (l) Ib. l. 8. c. 13. (m) Madgeburg. Hist. Eccles. cent. 4. c. 2. p. 2. c. 9. p. 35O, 390, 404. cent. 5. c. 2. p. 3, 12, 13. c. 10. p. 550, 551. cent. 6. c. 2. p. 3. cent. 7. c. 3. p. 17. c. 16. p. 365. cent 8. c. 2. p. 3. (n) Ib. cent. 6. c. 3. p. 22.

Verse 4

And when they were come to Jerusalem,.... Paul and Barnabas, and the rest that came from Antioch with them: they were received of the church; that is, that was at Jerusalem, in a very kind and respectful manner; they were received into their houses, and accommodated with everything convenient for them: and of the apostles; particularly James, and Cephas, and John, who gave to Paul and Barnabas the right hand of fellowship, in token of their approbation of them, affection for them, and agreement with them: and elders: the other ministers of the Gospel who preached in that place: and they declared all things that God had done with them: just as they did to the church at Antioch, when they returned from their travels; see Gill on Act 14:27, the Arabic version here adds, as there, "and that God had opened to the Gentiles the door of faith."

Verse 5

But there rose up certain of the sect of the Pharisees,.... Which was the strictest sect of religion among the Jews: which believed; that Jesus was the Messiah, and professed their faith in him, and were members of the church, though they still retained many of their pharisaical tenets, and are therefore said to be of that sect: these rose up in opposition to Paul and Barnabas, as they were relating their success among the Gentiles, and giving an account of the difference that had happened at Antioch, and their own sense of that matter: saying, that it was needful to circumcise them: the Gentiles that believed: and to command them to keep the law of Moses; both moral and ceremonial; the observance of which they reckoned was absolutely necessary to salvation. Some think these are not the words of Luke, relating what happened at Jerusalem, when Paul and Barnabas gave in their account of things to the apostles and elders; but that they are a continuation of their account, how that in the controversy raised at Antioch, certain Pharisees that came thither from Judea, rose up and asserted the necessity of the, Gentiles being circumcised, and of their keeping the law of Moses in order to their being saved; which is favoured by the Syriac version, especially by the Latin interpreter of it, who supplies the words thus, "but say they" (i.e. Paul and Barnabas) "there arose men", &c.

Verse 6

And the apostles and elders came together,.... And also the brethren, or private members of the church, even the whole church, as appears from Act 15:22. Whether all the apostles were here present, is not certain; Peter, James, and John were; but who else, cannot be said: these met together for to consider of this matter; to hear what was to be said on both sides of the question, and then to judge what advice was proper to be given to the Gentiles.

Verse 7

And when there had been much disputing,.... Pro and con upon this subject; many had spoken; and much had been said, and a great deal of time had been taken up about the thing in controversy: Peter rose up; not only out of respect to this venerable assembly, but to signify that he had something to say; and he stood up that he might be the better heard. Beza's ancient copy reads, "rose up in spirit"; and said unto them, men and brethren: an usual form of address with the Jews; Act 7:2 ye know how that a good while ago; or "from ancient days"; or "from the beginning", as the Ethiopic version renders it; from the beginning of the preaching of the Gospel, after the ascension of Christ; quickly after the effusion of the Spirit on the day of Pentecost: it is thought, by some, to be ten or eleven, and, by others, to be twenty years ago, or thereabout: God made choice among us; the apostles; the Alexandrian copy reads, "among you"; the sense is the same, for Peter must be supposed as directing his discourse chiefly to the apostles: that the Gentiles by my mouth should hear the word of the Gospel, and believe; referring to the case of Cornelius, and his family: and his sense is, that some years ago it pleased God, in his providence, to single him out from the rest of the apostles, and in a very extraordinary manner to call him to go to Caesarea, and preach the gospel to Cornelius, and those that were in his house, that hearing they might believe in Christ.

Verse 8

And God which knoweth the hearts,.... Of all men; he being omniscient, the searcher of the hearts, and the trier of the reins of the children of men, knew with what sincerity Cornelius sent for Peter; and with what vehement desire and longing expectation he and his family and friends waited for his coming; and with what earnestness, diligence, and affection they attended to what he said: bore them witness, giving them the Holy Ghost, even as he did unto us; God bore a testimony, and showed his well pleasedness in the whole of this affair, by bestowing upon them not only the regenerating and sanctifying grace of the Spirit; but his extraordinary gifts, such as speaking with divers tongues, even in like manner as these were bestowed on the apostles themselves, on the day of Pentecost, though they were uncircumcised persons; for the drift of Peter's oration is to show, that circumcision was not necessary to salvation.

Verse 9

And put no difference between us and them,.... Neither in the extraordinary gifts, nor special grace, of the Spirit; giving them the same graces of faith, hope, and love, admitting to the same privileges and immunities of the house of God, and giving them a right and title to the same inheritance of the saints in light, though the one were circumcised, and the other were not. God puts no difference as to matters of religion under the Gospel dispensation between Jews and Gentiles, neither on account of Abraham's seed, or of circumcision, or of the ceremonial law, or of national adoption; nor would he have any made with respect to conversation, civil or religious; all which Peter knew full well: nor has he made any difference in his eternal choice of persons to eternal salvation, on any of the above accounts, having ordained Gentiles to eternal life as Jews, who in consequence of it believe in Christ; nor in redemption, Christ having redeemed by his blood men out of every kindred, tongue, people, and nation; nor in the effectual calling, for they that were called in the first times of the Gospel, were not of the Jews only, but of the Gentiles also, to whom the Gospel was alike sent, and made effectual to saving purposes: these shared in the same blessings of pardon, justification, and adoption; their sins were forgiven through the same blood, their persons were justified by the same righteousness, and they were taken into the same family, and were no more strangers and foreigners, but fellow citizens of the saints, and of the household of God; having the same access to God, being built on the same foundation, enjoying the same privileges, and having the same hope of eternal glory. Purifying their hearts by faith; which was done by implanting faith in them, and leading that faith to the blood of Christ, which cleanses from all sin, original and actual, with which men are defiled; for faith has not this efficacy in itself, but as it has to do with the blood of Jesus: and this spiritual purification being what answered to circumcision, made that unnecessary; for this is the circumcision of the heart, of which the other was only typical. The hearts of men are filthy, and need purifying; they are originally polluted with sin; this is the case of all men; and this defilement reaches to all the members of the body, and the faculties of the soul; and especially the heart is the seat of this impurity, which God only can cleanse: he promises to do it, and does do it; and he only can do it, men cannot; for though, they are exhorted to it, in order to make them sensible of their pollution, and their need of cleansing, that they may apply where it is to be had, yet it is not in their power to effect it; to make a clean heart is a creation work, which is peculiar to God: the heart cannot be purified, neither by ceremonial ablutions, nor by works of moral righteousness, nor by humiliations and tears, nor by submission to Gospel ordinances, as water baptism, but only by the grace of God, and the blood of Christ; which the Spirit of God sprinkles upon the heart, and which faith looks to and deals with, and so it is freed from an evil conscience; and this blessing the believing Gentiles enjoyed in common with the believing Jews.

Verse 10

Now therefore why tempt ye God,.... By hesitating about this matter, by disputing upon this point, and by seeking for further proof and evidence of the will of God in this affair; when it is so plain a case, that it has been his will that the Gospel should be preached to Gentiles, without obliging them to circumcision; that he has given his Spirit both in his extraordinary gifts, and special grace, to uncircumcised persons; particularly he has bestowed faith in Christ upon them, whereby they have been led to the blood of Christ, typified in circumcision, and are thereby purged from all their filth and pollution, and so are the true circumcision: wherefore it is no other than tempting God, a manifest opposition to him, and what must give him offence, to debate about a point so clear; and especially to attempt to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear. It is common with the Jews to call the law a yoke; frequent mention is made of and "the yoke of the commandments" (o), and , "the yoke of the law" (p): and by it here is meant, not circumcision only and barely, for that the Jewish fathers had been able to bear, and had bore it; nor the whole ceremonial law only, which consisted of a multitude of commands and ordinances very heavy and hard; but even the whole moral law, which circumcision obliged those who submitted to it to keep it perfectly; see Gal 5:3, which neither the apostles, nor their fathers, were ever able to do, nor any mere man whatever; and therefore this yoke was intolerable and insupportable, and not to be put upon the necks of the Gentile believers; who here are called disciples, being taught the doctrine of the Gospel, and the way of salvation; which was not by circumcision, nor by any works of the law, but by the grace of Christ, as in the following verse. (o) Targum in Cant. i. 10. & in Lam. iii. 27. Misn. Beracot, c. 2. sect. 2. (p) Echa Rabbati, fol. 56. 3. Pirke Abot, c. 3. sect. 5. Tzeror Hammor, fol. 39. 3.

Verse 11

But we believe,.... Who are circumcised; the Arabic version adds, "and are sure"; for what follows is a sure and certain article of faith: that through the grace of the Lord Jesus Christ; not through circumcision, or by any works of the law, moral or ceremonial; but through the grace of Christ undertaking for them, assuming their nature, and dying in their room and stead; through his redeeming, justifying, and pardoning grace: salvation is by Christ; Jehovah the Father appointed him to be his salvation; he sent him, and he came to save sinners; and he has obtained salvation for them; and it is in him, and in no other: and this salvation is by "the grace" of Christ; it was grace moved him to engage in this work before the world began; it was good will to men that caused him to come down from heaven, and appear on earth in the form of a servant; it was pure love that influenced him to lay down his life for them; through the grace in his heart he did all this for them; and it is the fulness of grace in his hands, out of which they receive abundance, whereby they are entitled to, and are made meet for eternal glory: we shall be saved, even as they; either as the disciples, the Gentile converts, who without circumcision, and the works of the law, were saved by the pure grace and love of Christ, in dying for them, and on which they alone depended for salvation; or else as the Jewish fathers were, for they were justified, pardoned, accepted, and saved in the same way, as the saints under the New Testament are: they could not keep the law perfectly, nor was there then, nor now, salvation by it, only by the grace of Christ; and in that way, and that only, Old and New Testament believers, Jews and Gentiles, whether circumcised or uncircumcised, are saved. The Gentiles were not saved by the light of nature, nor the Jews by the law of Moses; the one were not lost for want of circumcision, nor the other saved by it; the only way of salvation to both, and under all dispensations, is the Lord Jesus Christ; through whose sacrifice sin is atoned for, through whose blood it is pardoned, through whose righteousness men are justified before God, and are accepted with him; and through whom saints have communion with God; and by whom, and whose grace, and not by their own works, they shall be saved with an everlasting salvation, from sin, law, death, hell, and damnation: and the salvation of one and of another, even of all that are saved, Jews or Gentiles, is by grace; no one is deserving of it; they have all sinned, and come short of the glory of God; have done that which is abominable, and they themselves are abominable in the sight of God; they have destroyed, and cannot help themselves; nor have they anyone good thing but what they have received from the Lord, and therefore ought to ascribe all to his grace; it is by that they are what they are, have what they have, and do what they do. Salvation, in all its parts and branches, is owing to grace; and so it is with respect to all persons that are saved; some are not saved by their works, and others by the grace of Christ, but they are all saved by grace; and none have any room to boast of themselves against others.

Verse 12

Then all the multitude kept silence,.... Upon this oration of Peter's, there was a profound silence in the whole assembly, among all the brethren of the church, who were come together on this occasion; they were all satisfied with, and by their silence acquiesced in, what Peter said; and waited to hear what might be further said about this matter, by other persons in the assembly; and even those who were on the other side of the question, were confounded and nonplussed, and knew not what to say, and the more so, when they perceived that the rest of the apostles and elders were of the same mind; for Beza's most ancient copy introduces this clause thus; "then the elders agreeing to the things that were said by Peter, the whole multitude was silent": and this gave Paul and Barnabas an opportunity of being heard; who, perhaps, could not so well be heard before, for the clamour of the people against them, who might not have so good an opinion of them, and of their practices: and gave audience to Barnabas and Paul; Barnabas is mentioned first, he being most known to the Jews, and of whom they might have the better opinion; and who probably gave the account of their proceedings and success among the Gentiles: declaring what miracles and wonders God had wrought among the Gentiles by them; what wonders of grace were wrought in the conversion of multitudes of them, wherever they came; and what miracles in nature were wrought for the confirmation of the Gospel, such as the striking blind Elymas the sorcerer, at Paphos in Cyprus, and curing the cripple at Lystra; and which they ascribe not to themselves but to God, whose instruments they only were.

Verse 13

And after they had held their peace,.... Meaning not the multitude, but Paul and Barnabas; when they had finished their account, and had done speaking: James answered; or rose up, as the Syriac version reads, he stood up and began to speak. This was James the son of Alphaeus, one of the twelve apostles, sometimes called the brother of the Lord; for the other James, the son of Zebedee and brother of John, was dead, being killed by Herod, Act 12:2 but this was the brother of Jude, and the same that wrote the epistle that bears his name: whether he was now bishop or pastor of the church at Jerusalem, is not certain; nor whether he was president in this council; the speeches made in it do not appear to be directed to him: he began his oration thus, saying, men and brethren, hearken to me; the titles he uses, and the manner of desiring audience, were what were common with the Jews; see Act 2:14.

Verse 14

Simeon hath declared how God at the first did visit the Gentiles,.... James begins with taking notice of Peter's speech, and agrees to it, and confirms it; for by Simeon is not meant, as some have thought, the Simeon that took Christ in his arms, Luk 2:25 who had been dead long ago; but Simon Peter, who had spoken before. Simon and Simeon are one and the same name; the former is only a contraction of the latter in the Syriac language; Simeon was his pure Hebrew name, and James speaking to an assembly of Hebrews, uses it; and observes, that he had given a very clear and distinct narrative, how God at the first preaching of the Gospel, quickly after the day of Pentecost, was pleased to look upon the Gentiles, and show favour to them, and visit them in a way of grace and mercy, by sending the Gospel to them, and his Spirit to make it effectual: this was a gracious visit; he came and looked upon them, quickened them, and spoke comfortably to them, and bestowed special favours upon them; the set time for such a visit being come: the Arabic version renders it, "how God first promised"; referring to the promises concerning the calling of the Gentiles, which James afterwards confirms by citing a passage out of the prophets to the same purpose: the Syriac version, "how God began to choose out of the Gentiles": that is, by calling them by his grace; and the Ethiopic version, "how God first had mercy on the Gentiles"; who before had not obtained mercy: to take out of them a people for his name; for himself, for his own glory, to call upon his name, and to be called by his name, to bear his name, and support his Gospel, cause and interest: the distinguishing grace of God may be seen herein; it was grace to visit them, to look upon them, when for many hundreds of years he had overlooked them, he had taken no notice of them; and it was distinguishing grace to take some out of them, to be a special and peculiar people to himself; to separate them from the rest by his powerful and efficacious grace, and form them into a church state, that they might show forth his praise and glorify him.

Verse 15

And to this agree the words of the prophets,.... In several of the prophecies of the Old Testament, which plainly speak of the calling of the Gentiles; though James thought it sufficient to produce only one instead of many: as it is written; in Amo 9:11 and this is agreeably to the Jewish way of citing Scriptures, as Surenhusius observes; so it is said (q), in twenty four places the priests are called Levites, and this is one of them, Eze 44:15 where only one place is mentioned, instead of the twenty four. (q) T. Bab. Yebamot, fol. 86, 2. & Beracot, fol. 4. 1, 2.

Verse 16

After this I will return,.... That is, after the Lord had destroyed the sinful kingdom from off the face of the earth, and had sifted the house of Israel among all nations, and the sinners of his people were slain with the sword; after all this he promises to return and show favour to them: this is the sense of the prophet which James gives; for these words are not at length in Amos; there it is only said, "in that day"; upon which Jarchi's note is, "after all these things shall have come upon them, that day shall come which is appointed for redemption;'' which well agrees with James here, and the manner in which he introduces this passage: and will build again the tabernacle of David, that is fallen down: that is, as the Jewish (r) writers themselves interpret it, the kingdom of the house of David, though in a temporal sense, which was now in a most ruinous condition; the sceptre was departed from Judah; all; power and authority were falling off apace from the Jews, into the hands of the Romans; David's family were quite sunk, and almost gone, and had no share at all in the civil government; Jesus, who was descended from him, and was of the blood royal, and right heir to his throne, was born of a poor virgin; and his supposed father was a carpenter; and he himself the King of the Jews, was crucified by them; yet notwithstanding all this, David's tabernacle was to be rebuilt, and his kingdom to be restored by the Messiah, but in a spiritual way; for the tabernacle of David designs the spiritual kingdom or church of Christ, who is here called David, as in Eze 34:23 and of whom David was an eminent type: and the church may be called a tabernacle, being in the present state of things, as to its place, uncertain and moveable, though ere long it will be a tabernacle that will not be taken down, Isa 33:20 and Christ's tabernacle, being of his building, and where he dwells and keeps his court, as King of saints; see Isa 16:5 and which was in a fallen ruinous condition when he came on earth, through the corrupt principles of the Pharisees and Sadducees, the bigotry and superstition of the one, and the deism of the other; and through the great decay of spiritual worship and powerful godliness, and the bad lives of professors, and the small number of truly godly persons: the Jews (s) themselves refer this prophecy to the times of the Messiah, yea, one of the names by which they call the Messiah is taken from hence (t): it is asked, "who is Bar Naphli? it is replied, the Messiah; the Messiah is called Bar Naphli (the son fallen, or of the fallen); is it not written, "in that day I will raise up the tabernacle of David that is fallen down?"'' one of their own commentators (u) on this text, has this note, "if we interpret this of the Messiah, the matter is clear:'' but then this must be understood in a spiritual sense, for Christ's kingdom is not a worldly one; the raising up and rebuilding of this tabernacle, must design the reviving of true religion, the doctrine and practice of it, the enlargement of the church of God, by the conversion both of Jews and Gentiles: and I will build again the ruins thereof, and I will set it up; which has been done by breaking down the middle wall of partition between Jews and Gentiles, and letting in the latter into the Gospel church with the former, whereby it grows up to be an holy temple in the Lord; see Isa 54:2 and to this sense the Jews themselves (w) interpret it; "the holy blessed God will raise up the tabernacle of David that is fallen, as it is said, Amo 9:11 in that day I will raise up the tabernacle of David; for all the world shall be , "one bundle"; as it is said, Zep 3:9'' (r) Targum, Jarchi & Kimchi in loc. (s) Zohar in Gen. fol. 53. 2. & in Exod. fol. 4. 2. & 96. 2. (t) T. Bab. Sanhedrin, fol. 96. 2. (u) Aben Ezra in Amos ix. 11. (w) Bereshit Rabba, sect. 88. fol. 76. 4.

Verse 17

That the residue of men might seek after the Lord,.... The rebuilder and proprietor of this tabernacle, and who dwells in it; that is, attend his worship, pray unto him, and seek unto him for life and salvation: in Amos these are called, "the remnant of Edom": and design the remnant according to the election of grace among the Gentiles; the Jews generally call all other nations, and especially the Roman empire, Edom: and all the Gentiles upon whom my name is called; for God is the God of the whole earth, of the Gentiles as well as of the Jews; and his Gospel was now spread among them, and many of them were converted and called Christians, and the children and people of God: the Jews (x) understand this of the people of Israel, who are called by the name of the Lord, or on whom his name is called; and some think the words are to be transposed (y) thus, "that Israel on whom my name is called might possess the remnant of Edom, and all the people;'' and is true of their possessing or enjoying them in a Gospel church state: saith the Lord, who doth all these things; raises up the tabernacle of David, revives the interest of religion, resettles the church, and increases it, calls and converts the Gentiles, causes them to seek after the Lord, and unites them in one church state with the Jews; the word "all" is left out in the Alexandrian copy, and in the Vulgate Latin and Ethiopic versions, and is not in Amos. (x) Targum in Amos ix. 12. (y) Kimchi & Aben Ezra in ib.

Verse 18

Known unto God are all his works,.... These are the words of James, and not of Amos; all the things which God does in the church and in the world, they were all foreknown and predetermined by him: from the beginning of the world; or from eternity; even all his works of creation, providence and grace: the Alexandrian copy, and Beza's most ancient copy, and the Vulgate Latin version, read in the singular number, "his work"; the work of the conversion of the Gentiles; this was fixed and resolved on by God in eternity; he knew it would be, because he had determined it should be; and accordingly he foretold it, and spoke of it in various periods of time before it came to pass; and therefore it should not be looked upon as some new and strange thing, that was never known, spoken or heard of: and this holds true of every other work of God, and agrees with what the Jews sometimes say (z), that "every work which is renewed in the world, the holy blessed God has commanded (or ordered) it from the day the world was created.'' (z) Zohar in Exod. fol. 78. 2. Vid. ib. in Lev. fol. 25. 4.

Verse 19

Wherefore my sentence is,.... Opinion or judgment in this case, or what he reckoned most advisable to be done; for he did not impose his sense upon the whole body, but proposed it to them: that we trouble not them; by obliging them to be circumcised, which would have been very afflicting and disturbing to them; not only because of the corporeal pain produced by circumcision, but because of the bondage their minds would be brought into, and they become subject to the whole law, and all its burdensome rites and ceremonies: which from among the Gentiles are turned to God; the one true and living God, Father, Son, and Spirit, and from idols, and the worshipping of them.

Verse 20

But that we write unto them,.... Or send an epistle to them, to this effect, concerning the following things: that they abstain from pollutions of idols; that is, from eating things offered to idols; see Act 15:29 for not idolatry, or the worshipping of idols itself, is here spoken of; for that was no indifferent thing; and besides, these converted Gentiles were turned from that, and there was no danger of their returning to it; but eating things sacrificed to idols was an indifferent thing; but yet inasmuch as it had a tendency to lead to idolatry, and gave offence to the Jewish believers in the churches, and was a stumbling block to weak minds, who by the example of stronger Christians, were led to eat them as sacrificed to an idol, and so their weak consciences were defiled, therefore it was very proper to abstain from them; and from fornication; not spiritual fornication or idolatry, but fornication taken in a literal sense, for the carnal copulation of one single person with another, and which is commonly called simple fornication: the reason why this is put among, things indifferent is, not that it was so in itself, but because it was not thought to be criminal by the Gentiles, and was commonly used by them, and which must be offensive to the believing Jews, who were better acquainted with the will of God; this is omitted in the Ethiopic version: and from things strangled; that is; from eating them, and design such as die of themselves, or are torn with beasts, or are not killed in a proper way, by letting out their blood; but their blood is stagnated or congealed in the veins: the Jews might not kill with a reaper's sickle, nor with a saw, nor with the teeth, or nail; because these "strangled" (a): and what was not slain as it should be, was reckoned all one as what dies of itself; and whoever ate of either of these was to be beaten (b); the law respecting these things was of the ceremonial kind, and peculiar to the Jews, and was not binding upon the Gentiles; for that which died of itself might be given to a stranger, and he might eat it, or it might be sold to an alien, Deu 14:21 this has been wanting in many copies, and it was not read by several of the ancient fathers: and from blood: which is not to be understood of the blood of men and shedding of that, which is of a moral nature; but of the blood of beasts, and of eating of that. There were several laws about eating of blood, and which are different, and ought to be carefully distinguished. The first is in Gen 9:4 "but flesh with the life thereof, which is the blood there of, shall you not eat"; which forbids the eating of flesh with the blood; but not the eating of flesh separately, nor the eating of blood separately, provided they were properly prepared and dressed, but the eating of them together without any preparation. As this was the first hint to man that we know of, that he might eat flesh, it was proper that the manner in which he should eat it, should be suggested to him; that he should not take the creature alive and eat it, or tear off any of its members and eat it whilst alive, or eat raw flesh; but should prepare it by roasting or boiling, or some way, in which it might become proper food: and it is the constant sense of the Jewish synagogue (c), that this law is to be understood of the member of a living creature, torn from it, and eaten whilst alive; six commands, the Jews say, were given to the first man Adam, the first five forbid idolatry, blasphemy, shedding of blood, uncleanness, and theft, or robbery, and the sixth required judgment against offenders; to these were added, for the sons of Noah, a seventh, which forbid the eating of the member of a living creature, as it is said, Gen 9:4 (d). So that this law has nothing to do with eating of blood, simply considered, and no more forbids eating of it separately, than it does eating of flesh separately: in like manner is the law in Deu 12:23 to be understood, and is so interpreted by the Jewish writers (e): another law is in Lev 19:26 "ye shall not eat anything with the blood"; which according to our version, seems to be the same law with the former, but is not; for it is not said here, as before, "in", or "with", but "upon", "over", or "by" the blood. This is differently understood: some think the sense is, that no one should eat of the sacrifices, before the sprinkling of the blood upon the altar (f); or until it stands or is congealed in the basons (g); others, that it is a caution to judges, that they do not eat until they have finished judgment; for whoever judges or passes sentence after he has eat and drank, is as if he was guilty of blood (h): another observes (i), that next to this clause, it is said, "neither shall ye use enchantment"; meaning that they should not use enchantment by eating, in the way that murderers do, who eat bread over the slain, that the avengers of the slain may not take vengeance on them; this author smells something superstitious or diabolical in this matter; and indeed this is the case; the truth of the matter is, it refers to a practice among the Heathens, who fancied that blood was the food of the demons, to whom they sacrificed; and therefore when they sacrificed to them, they took the blood of the beast and put it into a vessel, and sat down by it, and round about it, and ate the flesh; imagining that whilst they ate the flesh, the demons eat the blood, and by this means friendship and familiarity were contracted between them; so that they hoped to receive some advantage from them, and be informed of things to come (k). Hence, this law is placed with others against enchantments and observing times, to which may be added, Eze 33:25 "ye eat with the blood", or "over it", or "by" it; "and lift up your eyes to your idols": which is to be understood in the same light, and with these compare Sa1 14:32. But besides these, there was a third law, which is frequently repeated, Lev 3:17 which absolutely forbids the eating of blood, as well as fat; the Jews except the blood of fishes, and locusts, and creeping things, and the blood of men, and the blood that is in eggs, and that which is squeezed out of flesh, or drops from it, which a man may eat and not be guilty of the breach of this law (l) the reason of this law was, because the blood, which is the life, was given in sacrifice for the life of men, to be an atonement for them; wherefore, to keep up a just reverence of the sacrifice, and to direct to the blood of the great sacrifice of the Messiah, blood was forbidden to be eaten, till that sacrifice was offered up; and then that blood itself was to be spiritually eaten by faith: and now if eating of blood in general was morally evil in itself, it would be a monstrous shocking thing in the Christian religion, that the blood of Christ is to be drank; though it be to be understood in a spiritual sense: the law against eating blood was very strictly enjoined the Jews, and severely punished; whoever ate of blood, but the quantity of an olive, if he ate it wilfully, was guilty of cutting off; if ignorantly, he was to bring a sin offering (m): James knew that the breach of this law would give great offence to the Jews, and therefore for the peace of the church he moves that the Gentiles might be wrote to, to abstain from blood; and which was agreed to and done: and this was attended to with much strictness by the primitive Christians, who seemed to have observed this advice in the form of a law, and thought it criminal to eat blood; but in process of time it was neglected; and in Austin's time abstinence from blood was derided, as a ridiculous notion; and it is at least now high time that this, and everything else of a ceremonial kind, was dropped by Christians; though where the peace of the brethren is in danger, this, and everything of an indifferent nature should be abstained from: Beza's ancient copy adds, "and whatsoever they would not have done to themselves, do not unto others"; and so two of Stephens's: the Ethiopic version is, "whatsoever they hate should be done to themselves, let them not do to their brethren". (God forbids his people from eating the blood of any animal. Blood carries both infections and toxins that might circulate in the animal's body. Therefore, by eating an animal's blood, one exposes himself needlessly to potential toxins and infections. The harmful effects of eating blood can be illustrated by tribes in Africa who consume large amounts of blood in their pagan culture. These people have developed the chronic diseases seen in our elderly while still teenagers. Their life span is approximately 30 years. Rex D. Russel, M.D. p. 229, "Proceedings of the 1992 Twin-Cities Creation Conference". Editor's note.) (a) Misn. Cholin, c. 1. sect. 2. (b) Maimon. Hilchot Maacolot Assurot, c. 4. sect. 1. (c) Targum Jon Jarchi, Aben Ezra & Abendanae not. in Sol. ben Melec in loc. (d) Maimon. Hilchot Melacim, c. 9. sect. 1. (e) Jarchi and Baal Hatturim in loc. T. Bab. Sanhedrin, fol. 56. 2. & 59. 1. & Cholin, fol 102. 2. Tzeror Hammor, fol. 95, 4. (f) Jarchi & Aben Ezra in loc. (g) Targum Jon. in loc. (h) Zohar in Exod. fol. 50. 3. Vid. Maimon. Hilchot Sanhedrin, c. 13. sect. 4. (i) Baal Hatturim in Lev. xix. 26. (k) Maimon. Morch Nevochim, par. 3. c. 46. Kimchi in I Sam. xiv. 32. & in Ezek. xxxiii. 25. (l) Misn. Ceritot, c. 5. sect. 1. Maimon. Maacolot Asurot, c. 6, sect. 1. Jarchi in Lev. xvii. 10. Moses Kotsensis Mitzvot Tora, pr. pag. 137. (m) Maimon. Maacolot Asurot, c. 6. sect.7

Verse 21

For Moses of old time hath in every city them that preach him,.... That is, for many years past, even from the times of Ezra, the law of Moses has been publicly expounded by them, whom the Jews call Derashim, preachers, or expounders, in every city where there was a synagogue; and every city belonging to the Jews, were obliged to build a synagogue, yea, they were obliged to do it where there were but ten Israelites (n): this is given by James as a reason why the Gentiles should be wrote unto concerning the above things; because that they hearing the law read and expounded every week, would be ready to conclude that they were obliged to submit unto it, as to circumcision, and other things; unless they were told that they were free from it; only in order to maintain peace with their brethren the Jews, it would be necessary for them to abstain from the above things: and it may also carry in it a reason, why the Jews need not be wrote unto, and why they had no reason to complain for thus writing to the Gentiles; since they had the law read and explained to them every week, and there would be no attempt to make any alteration in that form of service: being read in the synagogues every sabbath day; See Gill on Act 13:15. (n) Maimon. Tephilla, c. 11. sect. 1.

Verse 22

Then pleased it the apostles and elders, with the whole church,.... The opinion, judgment, and advice of James, being approved of by the whole body of the apostles, ministers, and brethren of the church assembled together on this occasion; they unanimously agreed, to send chosen men of their own company to Antioch, with Paul and Barnabas; that is, they thought fit to choose some persons from among themselves, out of that assembly, or who were members of the church at Jerusalem; and send them to Antioch, where the difference began, along with Paul and Barnabas, to give an account of the sense of the apostles, elders, and brethren, about the affair in controversy, and what was their advice upon the whole: and the rather they took this step, to prevent all suspicion of Paul and Barnabas giving a partial account, or putting a wrong turn upon the sentiments of this assembly, they being parties concerned on one side, wherefore they thought fit to send some indifferent persons along with them, to confirm their narrative, and to compose differences among them, and to bring back an account of the state of the church: namely, Judas surnamed Barsabas; See Gill on Act 1:23. and Silas, the same with Sylvanus: chief men among the brethren, leading men among them, who went before them, were guides to them, in doctrine and discipline; for these were prophets or preachers, as appears from Act 15:32 and these they pitched upon, partly out of respect to Paul and Barnabas, as being suitable companions for them, and partly out of respect to the church at Antioch, and chiefly because of their ability, and capacity, for such service they were sent upon.

Verse 23

And wrote letters by them after this manner,.... Not that they made use of them as their amanuenses, to write their letters for them; but being written they put them into their hands, and sent them by them, and they were written in the following form: the apostles, and elders, and brethren; which belonged to, or were members of the church at Jerusalem; they are severally set in their proper place and order: the apostles, Peter, and James, and John, and it may be some others first; for these God had set in the first place in the church; then the elders, or preachers of the Gospel, such as were Judas and Silas: and then the brethren, or private members of the church; who are called so, because they are of one family, and have one Father, and are partakers of the same grace and privileges: these, send greeting; or their Christian salutation, wishing all peace and prosperity, both for soul and body, temporal, spiritual and eternal: unto the brethren which are of the Gentiles in Antioch, and Syria and Cilicia; the brethren or members of the several churches in these parts, who were Gentiles, are particularly sent to; and not the brethren who were Jews; because they were especially concerned, and to them is the advice directed: Antioch is first mentioned, that being the place where the controversy began; but there being other churches in Syria, besides Antioch, in which were many Gentiles, and also in Cilicia, and particularly at Tarsus, Paul's native place, and where he had preached, Act 9:30 they are therefore mentioned, and being countries near to one another, it is very likely that the controversy had spread itself among them.

Verse 24

Forasmuch as we have heard,.... By the report of Paul and Barnabas, who were sent by the church at Antioch to Jerusalem, to acquaint them with the state of their case: that certain which went out from us; Act 15:1 have troubled you with words, or doctrines: subverting your souls; removing them from the doctrine of grace to another Gospel, and which deserved not the name of a Gospel; and was very destructive to their souls, at least to the peace and com fort of them: this shows what an opinion the apostles, and elders, and members of the church at Jerusalem had of these "judaizing" preachers, and their tenets; they looked upon them as troublers of God's Israel, and upon their doctrines as subversive of spiritual joy and comfort. Saying, ye must be circumcised and keep the law; the ceremonial law; the Alexandrian copy, and the Vulgate Latin and Ethiopic versions leave out this clause; See Gill on Act 15:1, Act 15:5. to whom we gave no such commandment: it looks as if these "judaizing preachers" not only pretended to be sent out by the apostles, to preach; but that they had particularly this in their instructions from them, that they should insist upon it, that the Gentiles that were received into the churches, should be circumcised, and be obliged to keep the other parts of the ceremonial law, when they had no such orders from them.

Verse 25

It seemed good unto us, being assembled with one accord,.... Or together; in one place, as the Vulgate Latin and Arabic versions render it; see Act 2:1 though certain it is, that as they were in one place, so they were in one mind; and their unanimity was proper to be mentioned, in order to engage a regard to their advice: to send men chosen unto you; men chosen for this purpose; namely, Judas and Silas: with our beloved Barnabas and Paul; who are commended thus, partly to express their affection to them; and partly to observe the wisdom of the church at Antioch, in sending two such agreeable persons; and chiefly to testify their approbation of the doctrine and conduct of these two men.

Verse 26

Men that have hazarded their lives,.... As at Antioch, in Pisidia, where a persecution was raised against them, and they were expelled out of the coasts of that place; and at Lystra, where Paul was stoned, and left for dead, Act 13:50 and this they did, not for any sinister and selfish ends, for any worldly gain, or vain glory, and popular applause, but for the name of our Lord Jesus Christ; for the sake of his Gospel, and the enlargement of his interest, and kingdom in the world; and therefore were worthy of esteem, and ought to be regarded and attended to, and greatly to be preferred to false teachers; who only sought themselves, their worldly honour, and ease, and would sacrifice nothing, nor hazard anything, for the sake of Christ.

Verse 27

We have sent therefore Judas and Silas,.... The chosen men before mentioned, who shall also tell you the same things by mouth; as are written in these letters; which would both confirm and explain things unto them.

Verse 28

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 Ch1 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."

Verse 29

That ye abstain from meats offered to idols,.... Which explains what is meant by pollutions of idols, Act 15:20 and from blood, and from things strangled, and from fornication. See Gill on Act 15:20. In Beza's most ancient copy, and in three other manuscripts, and in the Complutensian edition, it follows, "and whatsoever ye would not have done to yourselves, that do ye not to another"; in like manner the Ethiopic version also reads, as in Act 15:20 "from which if ye keep yourselves ye shall do well"; it will be doing a good thing, and make for the peace of the churches; in Beza's most ancient copy it is added, "born", or "moved by the Holy Ghost": being influenced and assisted by him in this, and every good work: fare ye well; the Syriac version adds, "in our Lord".

Verse 30

So when they were dismissed,.... That is, Paul and Barnabas, with Judas and Silas, by the apostles, elders, and church at Jerusalem: they came to Antioch; or "came down to Antioch", as the Alexandrian copy, the Vulgate Latin, and Ethiopic versions read, agreeably to Act 15:1 and when they had gathered the multitude together; the whole church, which consisted of many members; the company, or congregation of the faithful, as the Arabic version renders it: and as Paul and Barnabas were sent by the church at Antioch; and as the letter, which they, with Judas and Silas, brought from Jerusalem, was directed and sent to the brethren at Antioch, it was highly reasonable, and necessary, that they should be called together, and an account of the business they were sent upon be given them, and the letter be delivered to them, as it accordingly was: they delivered the epistle; sent by the apostles, elders, and brethren at Jerusalem to them; this they put into the hands of some one or other of the brethren of the church, in order to be read.

Verse 31

Which when they had read,.... That is, when the brethren of the church at Antioch had read the letter delivered to them; for not Paul and Barnabas, or Judas and Silas, who were sent with it, read it, but the brethren to whom it was sent, as was proper. They rejoiced for the consolation, or "exhortation", as the word may be rendered, which was given them in the letter, to abstain from the above things, without being burdened with any other; and they rejoiced that there was such an agreement among the apostles, elders, and brethren at Jerusalem; and that their sentiments, and those of Paul and Barnabas, and other faithful ministers and saints at Antioch, were alike, and were opposed to the judaizing preachers and professors; and above all, they rejoiced that they were freed from the burdensome yoke of the law, and that the controversy which had been raised among them, was likely to be ended, and to issue so well.

Verse 32

And Judas and Silas being also prophets themselves,.... As well as Paul and Barnabas, and others, that were at Antioch; see Act 13:1 and by prophets are meant, not only such who had the gift of foretelling things to come; though such there were, and these might have that gift; but such who were able to explain the prophecies of the Old Testament, give the true sense of the Scriptures, and open them to the edification of others; wherefore having such gifts, they made use of them; Beza's ancient copy adds, "full of the Holy Ghost": and exhorted the brethren with many words; which does not so much design the prolixity of their discourses, and the frequency of their ministrations, though they might preach both long and often; as the richness of the matter of them, as the Syriac version suggests, rendering it, "with a rich word"; with copiousness, fulness, and abundance of Gospel truths, with which they comforted the brethren, giving them many useful instructions and exhortations: and confirmed them; in the doctrines of the Gospel, and particularly in their Christian liberty, and freedom from the law of Moses, in which the false teachers had endeavoured to stagger them.

Verse 33

And after they had tarried there a space,.... How long is not certain; the Arabic version renders it "a year"; and it is probable enough, they might stay there so long, till things were thoroughly settled, which were thrown into great disorder and confusion, by the pleaders for circumcision: they were let go in peace; that is, they were dismissed, and went away with the leave and consent of the church; who returned them thanks for the service and good offices they had done them, and wished them all peace, prosperity, and happiness, both in soul and body, and great success in their ministrations wherever they went: and as they were dismissed in peace, they left the church in perfect peace; an end being put to the controversy about circumcision, which was raised among them; and the members of the church being agreed in their sentiments, and heartily united in their affections to one another: and thus Judas and Silas were honourably dismissed from the brethren, at Antioch, to the Apostles, at Jerusalem; the Alexandrian copy, and Beza's ancient copy, the Vulgate Latin, and Ethiopic versions, read, "to them that sent them"; and so include, with the apostles, the elders, and brethren at Jerusalem, who wrote the letter to the church at Antioch, and sent it by them; and it was proper that they should return to them, and give them an account of the success of it, how it was received, and what good it had done.

Verse 34

Notwithstanding it pleased Silas to abide there still,.... Though he had leave to go, and was actually dismissed with Judas; and doubtless intended to have gone with him, but for some reason or another he changed his mind, and thought fit to continue at Antioch some time longer: and the design of Providence in it seems to have been this; that he might be a companion with the Apostle Paul in his travels among the Gentiles, as he afterwards was, and was very useful to him. This verse is wanting in the Alexandrian copy, and in the Syriac and Arabic versions; the Ethiopic version reads, "and Paul proposed", or "determined to abide", as he did some little time longer, as appears from the following verse: the Vulgate Latin version here adds, and "Judas went alone to Jerusalem"; and so it is read in one of Beza's copies, and in one of Stephens's. Notwithstanding it pleased Silas to abide there still,.... Though he had leave to go, and was actually dismissed with Judas; and doubtless intended to have gone with him, but for some reason or another he changed his mind, and thought fit to continue at Antioch some time longer: and the design of Providence in it seems to have been this; that he might be a companion with the Apostle Paul in his travels among the Gentiles, as he afterwards was, and was very useful to him. This verse is wanting in the Alexandrian copy, and in the Syriac and Arabic versions; the Ethiopic version reads, "and Paul proposed", or "determined to abide", as he did some little time longer, as appears from the following verse: the Vulgate Latin version here adds, and "Judas went alone to Jerusalem"; and so it is read in one of Beza's copies, and in one of Stephens's. Acts 15:35 act 15:35 act 15:35 act 15:35Paul also and Barnabas continued in Antioch,.... As well as Silas: teaching and preaching the word of the Lord; the Gospel of Christ; not the word of men, but the word of the Lord, of which he is both the author and subject: this they preached in season, and out of season, with power, purity, plainness, and faithfulness. And many others also; who either came along with them from Jerusalem, when they brought the letter from thence, or were here before; who came hither upon the persecution raised at the death of Stephen, Act 11:19 or they were the prophets which afterwards came from Jerusalem thither, Act 11:27 such as Simeon called Niger, Lucius of Cyrene, and Manaen, Act 13:1.

Verse 35

And some days after,.... That Judas was gone to Jerusalem, and which they had spent in teaching and preaching the word of the Lord at Antioch: Paul said to Barnabas, let us go again and visit our brethren in every city, where we have preached the word of the Lord, and see how they do; by the "brethren in every city", the apostle means the believers in Syria, Pamphylia, Pisidia, and Lycaonia; where he and Barnabas had preached the Gospel with success; where churches were planted and elders were ordained; of which an account is given in the two preceding chapters: and it may be observed, what an affection the apostle had for the young converts, and members of these churches; he calls them "brethren", they being partakers of the same grace, and of the same faith and family with himself, though they were not in the same office, nor had the same gifts; as also what care he took of them, and of those new planted churches: and which shows, that such are to be visited and looked after, and their cases inspected into; and inquiries should be made of them, how they do, how they go on; whether they continue in the faith, and grow in grace and in the knowledge of Christ; and whether they are lively in the exercise of the graces of faith, hope, love, humility, &c. and diligent and fervent in the discharge of duty; and this is a work becoming the ministers of the Gospel; and the example of the apostle is worthy of imitation.

Verse 36

And Barnabas determined,.... Or consulted, and contrived in his own mind, and purposed within himself; the Alexandrian copy, and two of Beza's, the Vulgate Latin, Syriac, and Ethiopic versions read, "he would", or was willing; he had a mind, a very great desire, to take with them John, whose surname was Mark; of whom see Act 12:12 he being his sister's son, Col 4:10 him they brought with them to Antioch, when they returned from Jerusalem thither, where they had been sent by the church at Antioch, with money for the relief of the poor saints; see Act 11:29 and who seems to have come with them from Jerusalem again; for thither he went, when he parted from them at Pamphylia, Act 13:13.

Verse 37

But Paul thought not good to take him with them,.... He did not think him worthy, or a fit and proper person to go with them, as the word used seems to signify, and therefore he refused to take him: the Syriac version renders it, "but Paul would not take him with them"; and, the Ethiopic version is very expressive, though it renders it in softer language, "Paul prayed, or entreated Barnabas that he would leave Mark"; that is, behind them at Antioch: his reasons were as follow: who departed from them from Pamphylia; see Gill on Act 13:13; either through the fatigue of the journey, or fear of danger, or weariness in his work, or affection to his mother; or be it what it will, it seems in the apostle's opinion of the matter, he was very blameworthy, and on account of it very undeserving, at least at present, of being a companion of theirs in their travels: and went not with them to the work; the Arabic version adds, "of preaching"; that is, the Gospel, in the several places whither they went, and to which the Holy Ghost had called them, and for which the church at Antioch had separated, and sent them forth; but in the midst of this John deserted them; and which the apostle resented, he having, as yet, not given any evidence of his sense of his evil, and of his repentance for it, to his satisfaction; though it seems as if he afterwards did, since in Col 4:10 he speaks of him with great respect, as one of his fellow workers, and who had been a comfort to him.

Verse 38

And the contention was so sharp between them,.... About this matter; Barnabas insisting on it, that John Mark should go with them, he being a relation of his; and in whose favour it might be urged, that his mother Mary was an excellent good woman, who had received the saints into her house, in a time of persecution; and that it should be considered, that this her son was but a young man, and could not be thought to have that courage, resolution, constancy, and solidity, as older professors and ministers; and that his crime was not very heinous, and should be overlooked. Paul, on the other hand, opposing his going with them, as a very unworthy person, because he had behaved so cowardly, and had shown such a coldness and indifference to the work of the ministry, and had so shamefully left them; and thus they disputed the point till there was a paroxysm between them, as is the word used: they were irritated and provoked by one another, and were so warmed and heated on both sides, that they departed asunder one from another; thus as soon almost as peace was made in the church, a difference arises among the ministers of the word, who are men of like passions with others; and though it is not easy to say which was to blame most in this contention; perhaps there were faults on both sides, for the best men are not without their failings; yet this affair was overruled by the providence of God, for the spread of his Gospel, and the enlargement of his interest; for when these two great and good men parted from one another, they went to different places, preaching the word of God: and so Barnabas took Mark and sailed unto Cyprus; See Gill on Act 13:4.

Verse 39

And Paul chose Silas,.... To be his companion and assistant; this being the design of the Holy Ghost in influencing his, mind to stay longer at Antioch, after he, with Judas, was dismissed by the church to go to Jerusalem, Act 15:33. and departed; that is, from Antioch: being recommended by the brethren unto the grace of God; See Gill on Act 13:26. The apostle having such a recommendation by the brethren of the church at Antioch, when he departed from them, and nothing of this kind being said with respect to Barnabas, have induced some to think, that the church took the part of the apostle against Barnabas, in the dispute between them; since the one went away saluted by them, and the other not.

Verse 40

And he went through Syria and Cilicia,.... Antioch was the metropolis of the former, and Tarsus, the apostle's native place, was in the latter; and in both these countries he had been before, and had been the instrument of converting many souls, and of planting churches, which he now visited, as he proposed to Barnabas to do: for it follows, confirming the churches; in the Gospel, and the truths and ordinances of it, he had before instructed them in: of the church at Antioch; see Gill on Act 11:26. And that there were also churches in Cilicia, is very manifest; and particularly there was one at Tarsus, the chief city in it. Herodian, of whom we read in Rom 16:11 and Jason, in Act 17:5 who are reckoned among the seventy disciples, are said to be bishops or pastors of this church; See Gill on Luk 10:1. In the "second" century there was a church in that city, to which Ignatius wrote an epistle, still extant (o), in which he makes mention of Philo their deacon: in the "third" century Helenus presided over this church, and was present at a synod at Antioch, when Paulus Samosatenus was condemned for heresy (p): in the "fourth" century mention is made of several churches in Cilicia, and the bishops of them; there was a church at Apsis in Cilicia, Amphion was bishop of Epiphania, Theodorus of Mopsuestia, Cyriacus of Adanan, and Sylvanus of Tarsus, the metropolis; in which last place, in the beginning of this century, several martyrs suffered under Dioclesian, particularly Tharatus, Probus, and Andronicus: here the orthodox, in the times of Valens, would have convened a synod against the Arians, but were hindered by him; and in this century Diodorus, bishop of Tarsus, had the care of all the churches in Cilicia committed to him; in this age also we read of Antoninus, a presbyter of this church, afterwards made bishop of it: in the "fifth" century mention is made of the bishops of several churches in Cilicia, as of Mopsuesta, Irenopolis, Epiphania, Tarsus, Anazarbus, Sebaste, and others who were present at several councils held at different places in this century; in the "sixth" century, out of the cities of Cilicia, Jotapa, Pisidia, Pompeiopolis, Tarsus, Coricus, Anemurius, bishops are said to come to the synod at Rome and Constantinople: in the seventh century, Tarsus was the metropolitan church of Cilicia; and mention is made of the bishops of that and of other cities in this country, who assisted at the sixth council at Constantinople: in the "eighth" century, notice is taken of a Church at Sida in Cilicia (q); so long the Christian name was in those parts. Beza's ancient copy adds, "delivering the commandments of the elders"; and the Vulgate Latin version, "bidding" them to keep the commandments of the apostles and elders; see Act 16:4, namely; the decrees of the assembly at Jerusalem; which seems very agreeable, since the letters were directed and sent to the brethren of the Gentiles in Syria and Cilicia, as well as in Antioch; see Act 15:23. (o) Ignat. Epist. p. 73, 81. (p) Euseb. Eccl. Hist. l. 7. c. 28. (q) Madgeburg. Hist. Eccl. cent. 4. c. 2. p. 2, 3. c. 3. p. 18. 22. 74. c. 7. p. 289. c. 9. p. 405, 481, c. 10. p. 570. cent. 5. c. 2. p. 3. c. 10. p. 585, 586. cent. 6. c. 2. p. 3. cent. 7. c. 2. p. 3. c. 7. p. 112. cent. 8. c. 2. p. 4. Next: Acts Chapter 16

Introduction

Hitherto we have, with a great deal of pleasure, attended the apostles in their glorious travels for the propagating of the gospel in foreign parts, have seen the bounds of the church enlarged by the accession both of Jews and Gentiles to it; and thanks be to that God who always caused them to triumph. We left them, in the close of the foregoing chapter, reposing themselves at Antioch, and edifying the church there with the rehearsal of their experiences, and it is a pity they should ever be otherwise employed; but in this chapter we find other work (not so pleasant) cut out for them. The Christians and ministers are engaged in controversy, and those that should have been now busied in enlarging the dominions of the church have as much as they can do to compose the divisions of it; when they should have been making war upon the devil's kingdom they have much ado to keep the peace in Christ's kingdom. Yet this occurrence and the record of it are of great use to the church, both for warning to us to expect such unhappy discords among Christians, and direction to us what method to take for accommodating them. Here is, I. A controversy raised at Antioch by the judaizing teachers, who would have the believing Gentiles brought under the yoke of circumcision and the ceremonial law (Act 15:1, Act 15:2). II. A consultation held with the church at Jerusalem about this matter, and the sending of delegates thither for that purpose, which occasioned the starting of the same question there (Act 15:3-5). III. An account of what passed in the synod that was convened upon this occasion (Act 15:6). What Peter said (Act 15:7-11). What Paul and Barnabas discoursed of (Act 15:12). And, lastly, what James proposed for the settling of this matter (Act 15:13-21). IV. The result of this debate, and the circular letter that was written to the Gentile converts, directing them how to govern themselves with respect to Jews (Act 15:22-29). V. The delivering of this determination to the church at Antioch, and the satisfaction it gave them (Act 15:30-35). VI. A second expedition designed by Paul and Barnabas to preach to the Gentiles, in which they quarrelled about their assistant, and separated upon it, one steering one course and the other another (Act 15:36-41).

Verse 1

Even when things go on very smoothly and pleasantly in a state or in a church, it is folly to be secure, and to think the mountain stands strong and cannot be moved; some uneasiness or other will arise, which is not foreseen, cannot be prevented, but must be prepared for. If ever there was a heaven upon earth, surely it was in the church at Antioch at this time, when there were so many excellent ministers there, and blessed Paul among them, building up that church in her most holy faith. But here we have their peace disturbed, and differences arising. Here is, I. A new doctrine started among them, which occasioned this division, obliging the Gentile converts to submit to circumcision and the ceremonial law, Act 15:1. Many that had been proselytes to the Jewish religion became Christians; and they would have such as were proselyted to the Christian religion to become Jews. 1. The persons that urged this were certain men who came down from Judea; some think such as had been of the Pharisees (Act 15:5), or perhaps of those priests who were obedient to the faith, Act 6:7. They came from Judea, pretending perhaps to be sent by the apostles at Jerusalem, at least to be countenanced by them. Having a design to spread their notions, they came to Antioch, because that was the head-quarters of those that preached to the Gentiles, and the rendezvous of the Gentile converts; and, if they could but make an interest there, this leaven would soon be diffused to all the churches of the Gentiles. They insinuated themselves into an acquaintance with the brethren, pretended to be very glad that they had embraced the Christian faith, and congratulated them on their conversion; but tell them that yet one thing they lack, they must be circumcised. Note, Those that are ever so well taught have need to stand upon their guard that they be not untaught again, or ill taught. 2. The position they laid down, the thesis they gave, was this, that except the Gentiles who turned Christians were circumcised after the manner of Moses, and thereby bound themselves to all the observances of the ceremonial law, they could not be saved. As to this, (1.) Many of the Jews who embraced the faith of Christ, yet continued very zealous for the law, Act 21:20. They knew it was from God and its authority was sacred, valued it for its antiquity, had been bred up in the observance of it, and it is probable had been often devoutly affected in their attendance on these observances; they therefore kept them up after they were by baptism admitted into the Christian church, kept up the distinction of meats, and used the ceremonial purifyings from ceremonial pollutions, attend the temple service, and celebrated the feasts of the Jews. Herein they were connived at, because the prejudices of education are not to be overcome all at once, and in a few years the mistake would be effectually rectified by the destruction of the temple and the total dissolution of the Jewish church, by which the observance of the Mosaic ritual would become utterly impracticable. But it did not suffice them that they were herein indulged themselves, they must have the Gentile converts brought under the same obligations. Note, There is a strange proneness in us to make our opinion and practice a rule and a law to every body else, to judge of all about us by our standard, and to conclude that because we do well all do wrong that do not just as we do. (2.) Those Jews who believed that Christ was the Messiah, as they could not get clear of their affection to the law, so they could not get clear of the notions they had of the Messiah, that he should set up a temporal kingdom in favour of the Jewish nation, should make this illustrious and victorious; it was a disappointment to them that there was as yet nothing done towards this in the way they expected. But now that they hear the doctrine of Christ is received among the Gentiles, and his kingdom begins to be set up in the midst of them, if they can but persuade those that embrace Christ to embrace the law of Moses too they hope their point will be gained, the Jewish nation will be made as considerable as they can wish, though in another way; and "Therefore by all means let the brethren be pressed to be circumcised and keep the law, and then with our religion our dominion will be extended, and we shall in a little time be able to shake off the Roman yoke; and not only so, but to put it on the necks of our neighbours, and so shall have such a kingdom of the Messiah as we promised ourselves." Note, It is no wonder if those who have wrong notions of the kingdom of Christ take wrong measures for the advancement of it, and such as really tend to the destruction of it, as these do. (3.) The controversy about the circumcising of the Gentile proselytes had been on foot among the Jews long before this. This is observed by Dr. Whitby out of Josephus - Antiq. 20.38-45: "That when Izates, the son of Helen queen of Adiabene, embraced the Jews' religion, Ananias declared he might do it without circumcision; but Eleazar maintained that it was a great impiety to remain uncircumcised." And when two eminent Gentiles fled to Josephus (as he relates in the history of his own life) "the zealots among the Jews were urgent for their circumcision; but Josephus dissuaded them from insisting upon it." Such has been the difference in all ages between bigotry and moderation. (4.) It is observable what a mighty stress they laid upon it; they do not only say, "You ought to be circumcised after the manner of Moses, and it will be good service to the kingdom of the Messiah if you be; it will best accommodate matters between you and the Jewish converts, and we shall take it very kindly if you will, and shall converse the more familiarly with you;" but, "Except you be circumcised you cannot be saved. If you be not herein of our mind and way, you will never go to heaven, and therefore of course you must go to hell." Note, it is common for proud impostors to enforce their own inventions under pain of damnation; and to tell people that unless they believe just as they would have them believe, and do just as they would have them do, they cannot be saved, it is impossible they should; not only their case is hazardous, but it is desperate. Thus the Jews tell their brethren that except they be of their church, and come into their communion, and conform to the ceremonies of their worship, though otherwise good men and believers in Christ, yet they cannot be saved; salvation itself cannot save them. None are in Christ but those that are within their pale. We ought to see ourselves well warranted by the word of God before we say, "Except you do so and so, you cannot be saved." II. The opposition which Paul and Barnabas gave to this schismatical notion, which engrossed salvation to the Jews, now that Christ has opened the door of salvation to the Gentiles (Act 15:2): They had no small dissension and disputation with them. They would by no means yield to this doctrine, but appeared and argued publicly against it. 1. As faithful servants of Christ, they would not see his truths betrayed. They knew that Christ came to free us from the yoke of the ceremonial law, and to take down that wall of partition between Jews and Gentiles and unite them both in himself; and therefore could not bear to hear of circumcising the Gentile converts, when their instructions were only to baptize them. The Jews would unite with the Gentiles, that is, they would have them to conform in every thing to their rites, and then, and not till then they will look upon them as their brethren; and no thanks to them. But, this not being the way in which Christ designed to unite them, it is not to be admitted. 2. As spiritual fathers to the Gentile converts, they would not see their liberties encroached upon. They had told the Gentiles that if they believed in Jesus Christ they should be saved; and now to be told that this was not enough to save them, except they were circumcised and kept the law of Moses, this was such a discouragement to them at setting out, and would be such a stumbling-block in their way, as might almost tempt them to think of returning into Egypt again; and therefore the apostles set themselves against it. III. The expedient pitched upon for preventing the mischief of this dangerous notion, and silencing those that vented it, as well as quieting the minds of the people with reference to it. They determined that Paul and Barnabas, and some others of their number, should go to Jerusalem to the apostles and elders, concerning this doubt. Not that the church at Antioch had any doubt concerning it: they knew the liberty wherewith Christ had made them free; but they sent the case to Jerusalem, 1. Because those who taught this doctrine came from Jerusalem, and pretended to have directions from the apostles there to urge circumcision upon the Gentile converts; it was therefore very proper to send to Jerusalem about it, to know if they had any such direction from the church there. And it was soon found to be all wrong, which yet pretended to be of apostolical right. It was true that these went out from them (Act 15:24), but they never had any such orders from them. 2. Because those who were taught this doctrine would be the better confirmed in their opposition to it, and in the less danger of being shocked and disturbed by it, if they were sure that the apostles and elders at Jerusalem (which was the Christian church that of all others retained the most affection to the law of Moses) were against it; and, if they could but have this under their hands, it would be the likeliest means to silence and shame these incendiaries, who had pretended to have it from them. 3. Because the apostles at Jerusalem were fittest to be consulted in a point not yet fully settled; and being most eminent for an infallible spirit, peculiar to them as apostles, their decision would be likely to end the controversy. It was owing to the subtlety and malice of the great enemy of the church's peace (as it appears by Paul's frequent complaints of these judaizing teachers, these false apostles, these deceitful workers, these enemies of the cross of Christ), that it had not this effect. IV. Their journey to Jerusalem upon this errand, Act 15:3. Where we find, 1. That they were honoured at parting: They were brought on their way by the church, which was then much used as a token of respect to useful men, and is directed to be done after a godly sort, Jo3 1:6. Thus the church showed their favour to those who witnessed against these encroachments on the liberties of the Gentile converts, and stood up for them. 2. That they did good as they went along. They were men that would not lose time, and therefore visited the churches by the way; they passed through Phenice and Samaria, and as they went declared the conversion of the Gentiles, and what wonderful success the gospel had had among them, which caused great joy to all the brethren. Note, The progress of the gospel is and ought to be a matter of great joy. All the brethren, the faithful brethren in Christ's family, rejoice when more are born into the family; for the family will be never the poorer for the multitude of its children. In Christ and heaven there is portion enough, and inheritance enough for them all. V. Their hearty welcome at Jerusalem, Act 15:4. 1. The good entertainment their friends gave them: They were received of the church, and of the apostles and elders, were embraced as brethren, and had audience as messengers of the church at Antioch; they received them with all possible expressions of love and friendship. 2. The good entertainment they gave their friends: They declared all things that God had done with them, gave them an account of the success of their ministry among the Gentiles, not what they had done, but what God had done with them, what he had by his grace in them enabled them to do, and what he had by his grace in their hearers enabled them to receive. As they went they had planted, as they came back they had watered; but in both they were ready to own it was God that gave the increase. Note, It is a great honour to be employed for God, to be workers for him; for those that are so have him a worker with them, and he must have all the glory. VI. The opposition they met with from the same party at Jerusalem, Act 15:5. When Barnabas and Paul gave an account of the multitude of the Gentiles, and of the great harvest of souls gathered in to Christ there, and all about them congratulated them upon it, there rose up certain of the sect of the Pharisees, who received the tidings very coldly, and, though they believed in Christ, yet were not satisfied in the admission of these converts, but thought it was needful to circumcise them. Observe here, 1. That those who have been most prejudiced against the gospel yet have been captivated by it; so mighty has it been through God to the pulling down of strong-holds. When Christ was here upon earth, few or none of the rulers and of the Pharisees believed on him; but now there are those of the sect of the Pharisees who believed, and many of them, we hope, in sincerity. 2. That it is very hard for men suddenly to get clear of their prejudices: those that had been Pharisees, even after they became Christians, retained some of the old leaven. All did not so, witness Paul, but some did; and they had such a jealousy for the ceremonial law, and such a dislike of the Gentiles, that they could not admit the Gentiles into communion with them, unless they would be circumcised, and thereby engage themselves to keep the law of Moses. This was, in their opinion, needful; and for their parts they would not converse with them unless they submitted to it.

Verse 6

We have here a council called, not by writ, but by consent, on this occasion (Act 15:6): The apostles and presbyters came together, to consider this matter. They did not give their judgment separately, but came together to do it, that they might hear one another's sense in this matter; for in the multitude of counsellors there is safety and satisfaction. They did not give their judgment rashly, but considered of this matter. Though they were clear concerning it in their own minds, yet they would take time to consider of it, and to hear what might be said by the adverse party. Nor did the apostles give their judgment concerning it without the elders, the inferior ministers, to whom they thus condescended, and on whom they thus put an honour. Those that are most eminent in gifts and graces, and are in the most exalted stations in the church, ought to show respect to their juniors and inferiors; for, though days should speak, yet there is a spirit in man, Job 32:7, Job 32:8. Here is a direction to the pastors of the churches, when difficulties arise, to come together in solemn meetings for mutual advice and encouragement, that they may know one another's mind, and strengthen one another's hands, and may act in concert. Now here we have, I. Peter's speech in this synod. He did not in the least pretend to any primacy or headship in this synod. He was not master of this assembly, nor so much as chairman or moderator, pro hac vice - on this occasion; for we do not find that either he spoke first, to open the synod (there having been much disputing before he rose up), nor that he spoke last, to sum up the cause and collect the suffrages; but he was a faithful, prudent zealous member of this assembly, and offered that which was very much to the purpose, and which would come better from him than from another, because he had himself been the first that preached the gospel to the Gentiles. There had been much disputing, pro and con, upon this question, and liberty of speech allowed, as ought to be in such cases; those of the sect of the Pharisees were some of them present, and allowed to say what they could in defence of those of their opinion at Antioch, which probably was answered by some of the elders; such questions ought to be fairly disputed before they are decided. When both sides had been heard, Peter rose up, and addressed himself to the assembly, Men and brethren, as did James afterwards, Act 15:13. And here, 1. He put them in mind of the call and commission he had some time ago to preach the gospel to the Gentiles; he wondered there should be any difficulty made of a matter already settled: You know that aph' hēmerōn archaiōn - from the beginning of the days of the gospel, many years ago, God made choice among us apostles of one to preach the gospel to the Gentiles, and I was the person chosen, that the Gentiles by my mouth should hear the word, and believe, Act 15:7. You know I was questioned about it and cleared myself to the universal satisfaction; every body rejoiced that God had granted to the Gentiles repentance unto life, and nobody said a word of circumcising them, nor was there any thought of such a thing. See Act 11:18. "Why should the Gentiles who hear the word of the gospel by Paul's mouth be compelled to submit to circumcision, any more than those that heard it by my mouth? Or why should the terms of their admission now be made harder than they were then?" 2. He puts them in mind how remarkably God owned him in preaching to the Gentiles, and gave testimony to their sincerity in embracing the Christian faith (Act 15:8): "God, who knows the hearts, and therefore is able to judge infallibly of men, bore them witness that they were his indeed, by giving them the Holy Ghost; not only the graces and comforts, but the extraordinary miraculous gifts of the Holy Ghost, even as he did unto us apostles." See Act 11:15-17. Note, The Lord knows those that are his, for he knows men's hearts; and we are as our hearts are. Those to whom God gives the Holy Ghost, he thereby bears witness to that they are his; hence we are said to be sealed with that Holy Spirit of promise - marked for God. God had bidden the Gentiles welcome to the privilege of communion with him, without requiring them to be circumcised and to keep the law; and therefore shall not we admit them into communion with us but upon those terms? "God has put no difference between us and them (Act 15:9); they, though Gentiles, are as welcome to the grace of Christ and the throne of grace as we Jews are; why then should we set them at a distance, as if we were holier than they?" Isa 65:5. Note, We ought not to make any conditions of our brethren's acceptance with us but such as God has made the conditions of their acceptance with him, Rom 14:3. Now the Gentiles were fitted for communion with God, in having their hearts purified by faith, and that faith God's own work in them; and therefore why should we think them unfit for communion with us, unless they will submit to the ceremonial purifying enjoined by the law to us? Note, (1.) By faith the heart is purified; we are not only justified, and conscience purified, but the work of sanctification is begun and carried on. (2.) Those that have their hearts purified by faith are therein made so nearly to resemble one another, that, whatever difference there may be between them, no account is to be made of it; for the faith of all the saints is alike precious, and has like precious effects (Pe2 1:1), and those that by it are united to Christ are so to look upon themselves as joined to one another as that all distinctions, even that between Jew and Gentile, are merged and swallowed up in it. 3. He sharply reproves those teachers (some of whom, it is likely, were present) who went about to bring the Gentiles under the obligation of the law of Moses, Act 15:10. The thing is so plain that he cannot forbear speaking of it with some warmth: "Now therefore, since God has owned them for his, why tempt you God to put a yoke upon the neck of the disciples, of the believing Gentiles and their children" (for circumcision was a yoke upon their infant seed, who are here reckoned among the disciples), "a yoke which neither our fathers nor we were able to bear?" Here he shows that in this attempt, (1.) They offered a very great affront to God: "You tempt him, by calling that in question which he has already settled and determined by no less an indication than that of the gift of the Holy Ghost; you do, in effect, ask, 'Did he know what he did? Or was he in earnest in it? Or will he abide by his own act?' Will you try whether God, who designed the ceremonial law for the people of the Jews only, will now, in its last ages, bring the Gentiles too under the obligation of it, to gratify you?" Those tempt God who prescribe to him, and say that people cannot be saved but upon such and such terms, which God never appointed; as if the God of salvation must come into their measures. (2.) They offered a very great wrong to the disciples: Christ came to proclaim liberty to the captives, and they go about to enslave those whom he has made free. See Neh 5:8. The ceremonial law was a heavy yoke; they and their fathers found it difficult to be borne, so numerous, so various, so pompous, were the institutions of it. The distinction of meats was a heavy yoke, not only as it rendered conversation less pleasant, but as it embarrassed conscience with endless scruples. The ado that was made about even unavoidable touch of a grave or a dead body, the pollution contracted by it, and the many rules about purifying from that pollution, were a heavy burden. This yoke Christ came to ease us of, and called those that were weary and heavy laden under it to come and take his yoke upon them, his easy yoke. Now for these teachers to go about to lay that yoke upon the neck of the Gentiles from which he came to free even the Jews was the greatest injury imaginable to them. 4. Whereas the Jewish teachers had urged that circumcision was necessary to salvation, Peter shows it was so far from being so that both Jews and Gentiles were to be saved purely through the grace of our Lord Jesus Christ, and in no other way (Act 15:11): We believe to be saved through that grace only; pisteuomen sōthēnai - We hope to be saved; or, We believe unto salvation in the same manner as they - kath' hon tropon kakeinoi̇ "We that are circumcised believe to salvation, and so do those that are uncircumcised; and, as our circumcision will be no advantage to us, so their uncircumcision will be no disadvantage to them; for we must depend upon the grace of Christ for salvation, and must apply that grace by faith, as well as they. There is not one way of salvation for the Jews and another for the Gentiles; neither circumcision avails any thing nor uncircumcision (that is neither here nor there), but faith which works by love, Gal 5:6. Why should we burden them with the law of Moses, as necessary to their salvation, when it is not that, but the gospel of Christ, that is necessary both to our salvation and theirs?" II. An account of what Barnabas and Paul said in this synod, which did not need to be related, for they only gave in a narrative of what was recorded in the foregoing chapters, what miracles and wonders God had wrought among the Gentiles by them, Act 15:12. This they had given in to the church at Antioch (Act 14:27), to their brethren by the way (Act 15:3), and now again to the synod; and it was very proper to be given in here. That which was contended for was that the Gentiles ought to submit to the law of Moses; now, in opposition to this, Paul and Barnabas undertake to show, by a plain relation of matters of fact, that God owned the preaching of the pure gospel to them without the law, and therefore to press the law upon them now was to undo what God had done. Observe, 1. What account they gave; they declared, or opened in order, and with all the magnifying and affecting circumstances, what glorious miracles, what signs and wonders, God had wrought among the Gentiles by them, what confirmation he had given to their preaching by miracles wrought in the kingdom of nature, and what success he had given to it by miracles wrought in the kingdom of grace. Thus God had honoured these apostles whom Jewish teachers condemned, and had thus honoured the Gentiles whom they contemned. What need had they of any other advocate when God himself pleaded their cause? The conversion of the Gentiles was itself a wonder, all things considered, no less than a miracle. Now if they received the Holy Ghost by the hearing of faith, why should they be embarrassed with the works of the law? See Gal 3:2. 2. What attention was given to them: All the multitude (who, though they had not voted, yet came together to hear what was said) kept silence, and gave audience to Paul and Barnabas; it should seem they took more notice of their narrative than they did of all the arguments that were offered. As in natural philosophy and medicine nothing is so satisfactory as experiments, and in law nothing is so satisfactory as cases adjudged, so in the things of God the best explication of the word of grace is the accounts given of the operations of the Spirit of grace; to these the multitude will with silence give audience. Those that fear God will most readily hear those that can tell them what God has done for their souls, or by their means, Psa 66:16. III. The speech which James made to the synod. He did not interrupt Paul and Barnabas, though, it is likely, he had before heard their narrative, but let them go on with it, for the edification of the company, and that they might have it from the first and best hand; but, after they had held their peace, then James stood up. You may all prophesy one by one, Co1 14:31. God is the God of order. He let Paul and Barnabas say what they had to say, and then he made the application of it. The hearing of variety of ministers may be of use when one truth does not drive out, but clench, another. 1. He addresses himself respectfully to those present: "Men and brethren, hearken unto me. You are men, and therefore, it is to be hoped, will hear reason; you are my brethren, and therefore will hear me with candour. We are all brethren, and equally concerned in this cause that nothing be done to the dishonour of Christ and the uneasiness of Christians." 2. He refers to what Peter had said concerning the conversion of the Gentiles (Act 15:14): "Simeon" (that is, Simon Peter) "hath declared, and opened the matter to you - how God at the first did visit the Gentiles, in Cornelius and his friends, who were the first-fruits of the Gentiles-how, when the gospel began first to spread, presently the Gentiles were invited to come and take the benefit of it;" and James observes here, (1.) That the grace of God was the origin of it; it was God that visited the Gentiles; and it was a kind visit. Had they been left to themselves, they would never have visited him, but the acquaintance began on his part; he not only visited and redeemed his people, but visited and redeemed those that were lo ammi - not a people. (2.) that the glory of God was the end of it: it was to take out of them a people for his name, who should glorify him, and in whom he would be glorified. As of old he took the Jews, so now the Gentiles, to be to him for a name, and for a praise, and for a glory, Jer 13:11. Let all the people of God remember that therefore they are thus dignified in God, that God may be glorified in them. 3. He confirms this with a quotation out of the Old Testament: he could not prove the calling of the Gentiles by a vision, as Peter could, nor by miracles wrought by his hand, as Paul and Barnabas could, but he would prove that it was foretold in the Old Testament, and therefore it must be fulfilled, Act 15:15. To this agree the words of the prophets; most of the Old Testament prophets spoke more or less of the calling in of the Gentiles, even Moses himself, Rom 10:19. It was the general expectation of the pious Jews that the Messiah should be a light to enlighten the Gentiles (Luk 2:32): but James waives the more illustrious prophecies of this, and pitches upon one that seemed more obscure: It is written, Amo 9:11, Amo 9:12, where is foretold, (1.) The setting up of the kingdom of the Messiah (Act 15:16): I will raise up the tabernacle of David, that is fallen. The covenant was made with David and his seed; but the house and family of David are here called his tabernacle, because David in his beginning was a shepherd, and dwelt in tents, and his house, that had been as a stately palace, had become a mean and despicable tabernacle, reduced in a manner to its small beginning. This tabernacle was ruined and fallen down; there had not been for many ages a king of the house of David; the sceptre had departed from Judah, the royal family was sunk and buried in obscurity, and, as it should seem, not enquired after. But God will return, and will build it again, raise it out of its ruins, a phoenix out of its ashes; and this was now lately fulfilled, when our Lord Jesus was raised out of that family, had the throne of his father David given him, with a promise that he should reign over the house of Jacob for ever, Luk 1:32, Luk 1:33. And, when the tabernacle of David was thus rebuilt in Christ, all the rest of it was, not many years after, wholly extirpated and cut off, as was also the nation of the Jews itself, and all their genealogies were lost. The church of Christ may be called the tabernacle of David. This may sometimes be brought very low, and may seem to be in ruins, but it shall be built again, its withering interests shall revive; it is cast down, but not destroyed: even dry bones are made to live. (2.) The bringing in of the Gentiles as the effect and consequence of this (Act 15:17): That the residue of men might seek after the Lord; not the Jews only, who thought they had the monopoly of the tabernacle of David, but the residue of men, such as had hitherto been left out of the pale of the visible church; they must now, upon this re-edifying of the tabernacle of David, be brought to seek after the Lord, and to enquire how they may obtain his favour. When David's tabernacle is set up, they shall seek the Lord their God, and David their king, Hos 3:5; Jer 30:9. Then Israel shall possess the remnant of Edom (so it is in the Hebrew); but the Jews called all the Gentiles Edomites, and therefore the Septuagint leave out the particular mention of Edom, and read it just as it is here, that the residue of men might seek (James here adds, after the Lord), and all the Gentiles, or heathen, upon whom my name is called. The Jews were for many ages so peculiarly favoured that the residue of men seemed neglected; but now God will have an eye to them, and his name shall be called upon by the Gentiles; his name shall be declared and published among them, and they shall be brought both to know his name and to call upon it: they shall call themselves the people of God, and he shall call them so; and thus, by consent of both parties, his name is called upon them. This promise we may depend upon the fulfilling of in its season; and now it begins to be fulfilled, for it is added, saith the Lord, who doeth this; who doeth all these things (so the Seventy); and the apostle here: he saith it who doeth it, who therefore said it because he was determined to do it; and who therefore does it because he hath said it; for though with us saying and doing are two things they are not so with God. The uniting of Jews and Gentiles in one body, and all those things that were done in order to it, which were here foretold, were, [1.] What God did: This was the Lord's doing, whatever instruments were employed in it: and, [2.] It was what God delighted in, and was well pleased with; for he is the God of the Gentiles, as well as the Jews, and it is his honour to be rich in mercy to all that call upon him. 4. He resolves it into the purpose and counsel of God (Act 15:18): Known unto God are all his works from the beginning of the world. He not only foretold the calling of the Gentiles many ages ago by the prophets (and therefore it ought not to be a surprise or stumbling-block to us), but he foresaw and foreordained it in his eternal counsels, which are unquestionably wise and unalterably firm. It is an excellent maxim here laid down concerning all God's works, both of providence and grace, in the natural and spiritual kingdom, that they were all known unto him from the beginning of the world, from the time he first began to work, which supposes his knowing them (as other scriptures speak) from before the foundation of the world, and therefore from all eternity. Note, Whatever God does, he did before design and determine to do; for he works all, not only according to his will, but according to the counsel of his will: he not only does whatever he determined (Psa 135:6), which is more than we can do (our purposes are frequently broken off, and our measures broken), but he determined whatever he does. Whatever he may say, to prove us, he himself knows what he will do. We know not our works beforehand, but must do as occasion shall serve, Sa1 10:7. What we shall do in such or such a case we cannot tell till it comes to the setting to; but known unto God are all his works; in the volume of his book (called the scriptures of truth, Dan 10:21) they are all written in order, without any erasure or interlining (Psa 40:7); and all God's works will, in the day of review, be found to agree exactly with his counsels, without the least error or variation. We are poor short-sighted creatures; the wisest men can see but a little way before them, and not at all with any certainty; but this is our comfort, that, whatever uncertainty we are at, there is an infallible certainty in the divine prescience: known unto God are all his works. 5. He gives his advice what was to be done in the present case, as the matter now stood with reference to the Gentiles (Act 15:19): My sentence is; egō krinō - I give it as my opinion, or judgment; not as having authority over the rest, but as being an adviser with them. Now his advice is, (1.) That circumcision and the observance of the ceremonial law be by no means imposed upon the Gentile converts; no, not so much as recommended nor mentioned to them. "There are many from among the Gentiles that are turned to God in Christ, and we hope there will be many more. Now I am clearly for using them with all possible tenderness, and putting no manner of hardship or discouragement upon them," mē parenochlein - "not to give them any molestation nor disturbance, nor suggest any thing to them that may be disquieting, or raise scruples in their minds, or perplex them." Note, Great care must be taken not to discourage nor disquiet young converts with matters of doubtful disputation. Let the essentials of religion, which an awakened conscience will readily receive, be first impressed deeply upon them, and these will satisfy them and make them easy; and let not things foreign and circumstantial be urged upon them, which will but trouble them. The kingdom of God, in which they are to be trained up, is not meat and drink, neither the opposition nor the imposition of indifferent things, which will but trouble them; but it is righteousness, and peace, and joy in the Holy Ghost, which we are sure will trouble nobody. (2.) That yet it would be well that in some things, which gave most offence to the Jews, the Gentiles should comply with them. Because they must not humour them so far as to be circumcised, and keep the whole law, it does not therefore follow that they must act in a continual contradiction to them, and study how to provoke them. It will please the Jews (and, if a little thing will oblige them, better do so than cross them) if the Gentile converts abstain, [1.] From pollutions of idols, and from fornication, which are two bad things, and always to be abstained from; but writing to them particularly and expressly to abstain from them (because in these things the Jews were jealous of the Gentile converts, lest they should transgress) would very much gratify the Jews; not but that the apostles, both in preaching and writing to the Gentiles that embraced Christianity, were careful to warn against, First, Pollutions of idols, that they should have no manner of fellowship with idolaters in their idolatrous worships, and particularly not in the feasts they held upon their sacrifices. See Co1 10:14, etc.; Co2 6:14, etc. Secondly, Fornication, and all manner of uncleanness. How large, how pressing, is Paul in his cautions against this sin! Co1 6:9-15; Eph 5:3, etc. But the Jews, who were willing to think the worst of those they did not like, suggested that these were things in which the Gentiles, even after conversion, allowed themselves, and the apostle of the Gentiles connived at it. Now, to obviate this suggestion, and to leave no room for this calumny, James advises that, besides the private admonitions which were given them by their ministers, they should be publicly warned to abstain from pollutions of idols and from fornication - that herein they should be very circumspect, and should avoid all appearances of these two evils, which would be in so particular a manner offensive to the Jews. [2.] From things strangled, and from blood, which, though not evil in themselves, as the other two, nor designed to be always abstained fRom. as those were, had been forbidden by the precepts of Noah (Gen 9:4.), before the giving of the law of Moses; and the Jews had a great dislike to them, and to all those that took a liberty to use them; and therefore, to avoid giving offence, let the Gentile converts abridge themselves of their liberty herein, Co1 8:9, Co1 8:13. Thus we must become all things to all men. 6. He gives a reason for his advice - that great respect ought to be shown to the Jews for they have been so long accustomed to the solemn injunctions of the ceremonial law that they must be borne with, if they cannot presently come off from them (Act 15:21): For Moses hath of old those that preach him in every city, his writings (a considerable part of which is the ceremonial law) being read in the synagogues every sabbath day. "You cannot blame them if they have a great veneration for the law of Moses; for besides that they are very sure God spoke to Moses," (1.) "Moses is continually preached to them, and they are called upon to remember the law of Moses," Mal 4:4. Note, Even that word of God which is written to us should also be preached: those that have the scriptures have still need of ministers to help them to understand and apply the scriptures. (2.) "His writings are read in a solemn religious manner, in their synagogues, and on the sabbath day, in the place and at the time of their meetings for the worship of God; so that from their childhood they have been trained up in a regard to the law of Moses; the observance of it is a part of their religion." (3.) "This has been done of old time; they have received from their fathers an honour for Moses; they have antiquity for it." (4.) "This had been done in every city, wherever there are any Jews, so that none of them can be ignorant what stress that law laid upon these things: and therefore, though the gospel has set us free from these things, yet they cannot be blamed if they are loth to part with them, and cannot of a sudden be persuaded to look upon those things as needless and indifferent which they, and their fathers before them, had been so long taught, and taught of God too, to place religion in. We must therefore give them time, must meet them half-way; they must be borne with awhile, and brought on gradually, and we must comply with them as far as we can without betraying our gospel liberty." Thus does this apostle show the spirit of a moderator, that is, a spirit of moderation, being careful to give no offence either to Jew or Gentile, and contriving, as much as may be, to please both sides and provoke neither. Note, We are not to think it strange if people be wedded to customs which they have had transmitted to them from their fathers, and which they have been educated in an opinion of as sacred; and therefore allowances must be made in such cases, and not rigour used.

Verse 22

We have here the result of the consultation that was held at Jerusalem about the imposing of the ceremonial law upon the Gentiles. Much more, it is likely, was said about it than is here recorded; but at length it was brought to a head, and the advice which James gave was universally approved and agreed to nemine contradicente - unanimously; and letters were accordingly sent by messengers of their own to the Gentile converts, acquainting them with their sentiments in this matter, which would be a great confirmation to them against the false teachers. Now observe here, I. The choice of the delegates that were to be sent with Paul and Barnabas on this errand; not as if they had any suspicion of the fidelity of these great men, and could not trust them with their letters, nor as if they thought that those to whom they sent them would suspect them to have altered any thing in their letter; no, their charity thought no such evil concerning men of such tried integrity; but, 1. They thought fit to send men of their own company to Antioch, with Paul and Barnabas, Act 15:22. This was agreed to by the apostles and elders, with the whole church, who, it is likely, undertook to bear their charges, Co1 9:7. They sent these messengers, (1.) To show their respect to the church at Antioch, as a sister-church, though a younger sister, and that they looked upon it as upon the same level with them; as also that they were desirous further to know their state. (2.) To encourage Paul and Barnabas, and to make their journey home the more pleasant (for it is likely they travelled on foot) by sending such excellent men to bear them company; amicus pro vehiculo - a friend instead of a carriage. (3.) To put a reputation upon the letters they carried, that it might appear a solemn embassy, and so much the more regard might be paid to the message, which was likely to meet with opposition from some. (4.) To keep up the communion of the saints, and cultivate an acquaintance between churches and ministers that were at a distance from each other, and to show that, though they were many, yet they were one. 2. Those they sent were not inferior persons, who might serve to carry the letters, and attest the receipt of them from the apostles; but they were chosen men, and chief men among the brethren, men of eminent gifts, graces, and usefulness; for these are the things which denominate men chief among the brethren, and qualify them to be the messengers of the churches. They are here named: Judas, who was called Barsabas (probably the brother of that Joseph who was called Barsabas, that was a candidate for the apostleship, Act 1:23), and Silas. The character which these men had in the church at Jerusalem would have some influence upon those that came from Judea, as those false teachers did, and engage them to pay the more deference to the message that was sent by them. II. The drawing up of the letters, circular letters, that were to be sent to the churches, to notify the sense of the synod in this matter. 1. Here is a very condescending obliging preamble to this decree, Act 15:23. There is nothing in it haughty or assuming, but, (1.) That which intimates the humility of the apostles, that they join the elders and brethren in commission with them, the ministers, the ordinary Christians, whom they had advised with in this case, as they used to do in other cases. Though never men were so qualified as they were for a monarchical power and authority in the church, nor had such a commission as they had, yet their decrees run not, "We, the apostles, Christ's vicars upon earth, and pastors of all the pastors of the churches" (as the pope styles himself), "and sole judges in all matters of faith;" but the apostles, and elders, and brethren, agree in their orders. Herein they remembered the instructions their Master gave them (Mat 23:8): Be not you called Rabbi; for you are all brethren. (2.) That which bespeaks their respect to the churches they wrote to; they send to them greeting, wish them health and happiness and joy, and call them brethren of the Gentiles, thereby owning their admission into the church, and giving them the right hand of fellowship: "You are our brethren, though Gentiles; for we meet in Christ, the first born among many brethren, in God our common Father." Now that the Gentiles are fellow-heirs and of the same body, they are to be countenanced and encouraged, and called brethren. 2. Here is a just and severe rebuke to the judaizing teachers (Act 15:24): "We have heard that certain who went out from us have troubled you with words, and we are very much concerned to hear it; now this is to let them know that those who preached this doctrine were false teachers, both as they produced a false commission and as they taught a false doctrine." (1.) They did a great deal of wrong to the apostles and ministers at Jerusalem, in pretending that they had instructions from them to impose the ceremonial law upon the Gentiles, when there was no colour for such a pretension. "They went out from us indeed - they were such as belonged to our church, of which, when they had a mind to travel, we gave them perhaps a testimonial; but, as for their urging the law of Moses upon you, we gave them no such commandment, nor had we ever thought of such a thing, nor given them the least occasion to use our names in it." It is no new thing for apostolical authority to be pleaded in defence of those doctrines and practices for which yet the apostles gave neither command nor encouragement. (2.) They did a great deal of wrong to the Gentile converts, in saying, You must be circumcised, and must keep the law. [1.] It perplexed them: "They have troubled you with words, have occasioned disturbance and disquietment to you. You depended upon those who told you, If you believe in the Lord Jesus Christ you shall be saved; and now you are startled by those that tell you you must keep the law of Moses or you cannot be saved, by which you see yourselves drawn into a snare. They trouble you with words - words, and nothing else - mere words - sound, but no substance." How has the church been troubled with words, by the pride of men that loved to hear themselves talk! [2.] It endangered them; they subverted their souls, put them into disorder, and pulled down that which had been built up. They took them off from pursuing pure Christianity, and minding the business of that, by filling their heads with the necessity of circumcision, and the law of Moses, which were nothing to the purpose. 3. Here is an honourable testimony given of the messengers by whom these letters were sent. (1.) Of Paul and Barnabas, whom these judaizing teachers had opposed and censured as having done their work by the halves, because they had brought the Gentile converts to Christianity only, and not to Judaism. Let them say what they will of these men, [1.] "They are men that are dear to us; they are our beloved Barnabas and Paul - men whom we have a value for, a kindness for, a concern for." Sometimes it is good for those that are of eminence to express their esteem, not only for the despised truth of Christ, but for the despised preachers and defenders of that truth, to encourage them, and weaken the hands of their opposers. [2.] "They are men that have signalized themselves in the service of Christ, and therefore have deserved well of all the churches: they are men that have hazarded their lives for the name of our Lord Jesus Christ (Act 15:26), and therefore are worthy of double honour, and cannot be suspected of having sought any secular advantage to themselves; for they have ventured their all for Christ, have engaged in the most dangerous services, as good soldiers of Christ, and not only in laborious services." It is not likely that such faithful confessors should be unfaithful preachers. Those that urged circumcision did it to avoid persecution (Gal 6:12, Gal 6:13); those that opposed it knew they thereby exposed themselves to persecution; and which of these were most likely to be in the right? (2.) Of Judas and Silas: "They are chosen men (Act 15:25), and they are men that have heard our debates, and are perfectly apprized of the matter, and will tell you the same things by mouth," Act 15:27. What is of use to us it is good to have both in writing and by word of mouth, that we may have the advantage both of reading and of hearing it. The apostles refer them to the bearers for a further account of their judgment and their reasons, and the bearers will refer them to their letters for the certainty of the determination. 4. Here is the direction given what to require from the Gentile converts, where observe, (1.) The matter of the injunction, which is according to the advice given by James, that, to avoid giving offence to the Jews, [1.] They should never eat any thing that they knew had been offered in sacrifice to an idol, but look upon it as, though clean in itself, yet thereby polluted to them. This prohibition was afterwards in part taken off, for they were allowed to eat whatever was sold in the shambles, or set before them at their friend's table, though it had been offered to idols, except when there was danger of giving offence by it, that is, of giving occasion either to a weak Christian to think the worse of our Christianity, or to a wicked heathen to think the better of his idolatry; and in these cases it is good to forbear, Co1 10:25, etc. This to us is an antiquated case. [2.] That they should not eat blood, nor drink it; but avoid every thing that looked cruel and barbarous in that ceremony which had been of so long standing. [3.] That they should not eat any thing that was strangled, or died of itself, or had not the blood let out. [4.] That they should be very strict in censuring those that were guilty of fornication, or marrying within the degrees prohibited by the Levitical law, which, some think, is principally intended here. See Co1 5:1. Dr. Hammond states this matter thus: The judaizing teachers would have the Gentile converts submit to all that those submitted to whom they called the proselytes of righteousness, to be circumcised and keep the whole law; but the apostles required no more of them than what was required of the proselytes of the gate, which was to observe the seven precepts of the sons of Noah, which, he thinks, are here referred to. But the only ground of this decree being in complaisance to the rigid Jews that had embraced the Christian faith, and, except in that one case of scandal, all meats being pronounced free and indifferent to all Christians as soon as the reason of the decree ceased, which, at furthest, was after the destruction of Jerusalem, the obligation of it ceased likewise. "These things are in a particular manner offensive to the Jews, and therefore do not disoblige them herein for the present; in a little time the Jews will incorporate with the Gentiles, and then the danger is over." (2.) The manner in which it is worded. [1.] They express themselves with something of authority, that what they wrote might be received with respect, and deference paid to it: It seemed good to the Holy Ghost, and to us, that is, to us under the guidance of the Holy Ghost, and by direction from him: not only the apostles, but others, were endued with spiritual gifts extraordinary, and knew more of the mind of God than any since those gifts ceased can pretend to; their infallibility gave an incontestable authority to their decrees, and they would not order any thing because it seemed good to them, but that they knew it first seemed good to the Holy Ghost. Or it refers to what the Holy Ghost had determined in this matter formerly. When the Holy Ghost descended upon the apostles, he endued them with the gift of tongues, in order to their preaching the gospel to the Gentiles, which was a plain indication of God's purpose to call them in. When the Holy Ghost descended upon Cornelius and his friends, upon Peter's preaching, it was plain that Christ designed the taking down of the Jewish pale, within which they fancied the spirit had been enclosed. [2.] They express themselves with abundance of tenderness and fatherly concern. First, They are afraid of burdening them: We will lay upon you no greater burden. So far were they from delighting to impose upon them that they dreaded nothing so much as imposing too far upon them, so as to discourage them at their setting out. Secondly, They impose upon them no other than necessary things. "The avoiding of fornication is necessary to all Christians at all times; the avoiding of things strangled, and of blood, and of things offered to idols, is necessary at this time, for the keeping up of a good understanding between you and the Jews, and the preventing of offence;" and as long as it continues necessary for that end, and no longer, it is enjoined. Note, Church-rulers should impose only necessary things, things which Christ has made our duty, which have a real tendency to the edification of the church, and, as here, to the uniting of good Christians. If they impose things only to show their own authority, and to try people's obedience, they forget that they have not authority to make new laws, but only to see that the laws of Christ be duly executed, and to enforce the observance of them. Thirdly, They enforce their order with a commendation of those that shall comply with it, rather than with the condemnation of those that shall transgress it. They do not conclude, "From which if you do not keep yourselves, you shall be an anathema, you shall be cast out of the church, and accursed," according to the style of after-councils, and particularly that of Trent; but "From which if you keep yourselves, as we do not question but you will, you will do well; it will be for the glory of God, the furtherance of the gospel, the strengthening of the hands of your brethren, and your own credit and comfort." It is all sweetness and love and good humour, such as became the followers of him who, when he called us to take his yoke upon us, assured us we should find him meek and lowly in heart. The difference of the style of the true apostles from that of the false is very observable. Those that were for imposing the ceremonial laws were positive and imperious: Except you keep it, you cannot be saved (Act 15:1), you are excommunicated ipso facto - at once, and delivered to Satan. The apostles of Christ, who only recommend necessary things, are mild and gentle: "From which if you keep yourselves, you will do well, and as becomes you. Fare ye well; we are hearty well-wishers to your honour and peace." III. The delivering of the letters, and how the messengers disposed of themselves. 1. When they were dismissed, had had their audience of leave of the apostles (it is probable that they were dismissed with prayer, and a solemn blessing in the name of the Lord, and with instructions and encouragements in their work), They then came to Antioch; they staid no longer at Jerusalem than till their business was done, and then came back, and perhaps were met at their return by those that brought them on their way at their setting out; for those that have taken pains in public service ought to be countenanced and encouraged. 2. As soon as they came to Antioch, they gathered the multitude together, and delivered the epistle to them (Act 15:30, Act 15:31), that they might all know what it was that was forbidden them, and might observe these orders, which would be no difficulty for them to do, most of them having been, before their conversion to Christ, proselytes of the gate, who had laid themselves under these restrictions already. But this was not all; it was that they might know that no more than this was forbidden them, that it was no longer a sin to eat swine's flesh, no longer a pollution to touch a grave or a dead body. 3. The people were wonderfully pleased with the orders that came from Jerusalem (Act 15:31): They rejoiced for the consolation; and a great consolation it was to the multitude, (1.) That they were confirmed in their freedom from the yoke of the ceremonial law, and were not burdened with that, as those upstart teachers would have had them to be. It was a comfort to them to hear that the carnal ordinances were no longer imposed on them, which perplexed the conscience, but could not purify nor pacify it. (2.) That those who troubled their minds with an attempt to force circumcision upon them were hereby for the present silenced and put to confusion, the fraud of their pretensions to an apostolical warrant being now discovered. (3.) That the Gentiles were hereby encouraged to receive the gospel, and those that had received it to adhere to it. (4.) That the peace of the church was hereby restored, and that removed which threatened a division. All this was consolation which they rejoiced in, and blessed God for. 4. They got the strange ministers that came from Jerusalem to give them each a sermon, and more, Act 15:32. Judas and Silas, being prophets also themselves, endued with the Holy Ghost, and called to the work, and being likewise entrusted by the apostles to deliver some things relating to this matter by word of mouth, exhorted the brethren with many words, and confirmed them. Even those that had the constant preaching of Paul and Barnabas, yet were glad of the help of Judas and Silas; the diversity of the gifts of ministers is of use to the church. Observe what is the work of ministers with those that are in Christ. (1.) To confirm them, by bringing them to see more reason both for their faith in Christ and their obedience to him; to confirm their choice of Christ and their resolutions for Christ. (2.) To exhort them to perseverance, and to the particular duties required of them: to quicken them to that which is good, and direct them in it. They comforted the brethren (so it may be rendered), and this would contribute to the confirming of them; for the joy of the Lord will be our strength. They exhorted them with many words; they used a very great copiousness and variety of expression. One word would affect one, and another another; and therefore, though what they had to say might have been summed up in a few words, yet it was for the edification of the church that they used many words, dia logou pollou - with much speech, much reasoning; precept must be upon precept. 5. The dismission of the Jerusalem ministers, Act 15:33. When they had spent some time among them (so it might be read), poiēsantes chronon - having made some stay, and having made it to good purpose, not having trifled away time, but having filled it up, they were let go in peace from the brethren at Antioch, to the apostles at Jerusalem, with all possible expressions of kindness and respect; they thanked them for their coming and pains, and the good service they had done, wished them their health and a good journey home, and committed them to the custody of the peace of God. 6. The continuance of Silas, notwithstanding, together with Paul and Barnabas, at Antioch. (1.) Silas, when it came to the setting to, would not go back with Judas to Jerusalem, but let him go home by himself, and chose rather to abide still at Antioch, Act 15:34. And we have no reason at all to blame him for it, though we know not the reason that moved him to it. I am apt to think the congregations at Antioch were both more large and more lively than those at Jerusalem, and that this tempted him to stay there, and he did well: so did Judas, who, notwithstanding this, returned to his post of service at Jerusalem. (2.) Paul and Barnabas, though their work lay chiefly among the Gentiles, yet continued for some time in Antioch, being pleased with the society of the ministers and people there, which, it should seem by divers passages, was more than ordinarily inviting. They continued there, not to take their pleasure, but teaching and preaching the word of God. Antioch, being the chief city of Syria, it is probable there was a great resort of Gentiles thither from all parts upon one account or other, as there was of Jews to Jerusalem; so that in preaching there they did in effect preach to many nations, for they preached to those who would carry the report of what they preached to many nations, and thereby prepare them for the apostles' coming in person to preach to them. And thus they were not only not idle at Antioch, but were serving their main intention. (3.) There were many others also there, labouring at the same oar. The multitude of workmen in Christ's vineyard does not give us a writ of ease. Even where there are many others labouring in the word and doctrine, yet there may be opportunity for us; the zeal and usefulness of others should excite us, not lay us asleep.

Verse 36

We have seen one unhappy difference among the brethren, which was of a public nature, brought to a good issue; but here we have a private quarrel between two ministers, no less men than Paul and Barnabas, not compromised indeed, yet ending well. I. Here is a good proposal Paul made to Barnabas to go and review their work among the Gentiles and renew it, to take a circuit among the churches they had planted, and see what progress the gospel made among them. Antioch was now a safe and quiet harbour for them: they had there no adversary nor evil occurrent; but Paul remembered that they only put in there to refit and refresh themselves, and therefore begins now to think of putting to sea again; and, having been in winter quarters long enough, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan's kingdom. Paul remembered that the work appointed him was afar off among the Gentiles, and therefore he is here meditating a second expedition among them to do the same work, though to encounter the same difficulties; and this some days after, for his active spirit could not bear to be long out of work; no, nor his bold and daring spirit to be long out of danger. Observe, 1. To whom he makes this proposal - to Barnabas, his old friend and fellow-labourer; he invites his company and help in this work. We have need one of another, and may be in many ways serviceable one to another; and therefore should be forward both to borrow and lend assistance. Two are better than one. Every soldier has his comrade. 2. For whom the visit is designed: "Let us not presently begin new work, nor break up new ground; but let us take a view of the fields we have sown. Come, and let us get up early to the vineyards, let us see if the vine flourish, Sol 7:12. Let us go again and visit our brethren in every city where we have preached the word of the Lord." Observe, He calls all the Christians brethren, and not ministers only; for, Have we not all one Father? He has a concern for them in every city, even where the brethren were fewest and poorest, and most persecuted and despised; yet let us visit them. Wherever we have preached the word of the Lord, let us go and water the seed sown. Note, Those that have preached the gospel should visit those to whom them have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See Th1 3:5, Th1 3:6. 3. What was intended in this visit: "Let us see how they do," pōs echousi - how it is with them. It was not merely a compliment that he designed, nor did he take such a journey with a bare How do you do? No, he would visit them that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit they are of, how they stand affected, and how they behave themselves; it is probable that they frequently heard from them, "But let us go and see them; let us go and see whether they hold fast what we preached to them, and live up to it, that we may endeavour to reduce them if we find them wandering, to confirm them if we find them wavering, and to comfort them if we find them steady." (2.) What state they are in, whether the churches have rest and liberty, or whether they are not in trouble or distress, that we may rejoice with them if they rejoice, and caution them against security, and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them. II. The disagreement between Paul and Barnabas about an assistant; it was convenient to have a young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and patience, and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now, 1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, Act 15:37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous for his welfare. We should suspect ourselves of partiality, and guard against it in preferring our relations. 2. Paul opposed it (Act 15:38): He thought not good to take him with them, ouk ēxiou - he did not think him worthy of the honour, nor fit for the service, who had departed from them, clandestinely as it should seem, without their knowledge, or wilfully, without their consent, from Pamphylia (Act 13:13), and went not with them to the work, because he was either lazy and would not take the pains that must be taken, or cowardly and would not run the hazard. He run his colours just as they were going to engage. It is probable that he promised very fair now that he would not do so again. But Paul thought it was not fit he should be thus honoured who had forfeited his reputation, nor thus employed who had betrayed his trust; at least, not till he had been longer tried. If a man deceive me once, it is his fault; but, if twice, it is my own, for trusting him. Solomon saith, Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint, which will hardly be used again, Pro 25:19. III. The issue of this disagreement: it came to such a height that they separated upon it. The contention, the paroxysm (so the word is), the fit of passion which this threw them both into, was so sharp that they departed asunder one from the other. Barnabas was peremptory that he would not go with Paul unless they took John Mark with them; Paul was as peremptory that he would not go if John did go with them. Neither would yield, and therefore there is no remedy but they must part. Now here is that which is very humbling, and just matter of lamentation, and yet very instructive. For we see, 1. That the best of men are but men, subject to like passions as we are, as these two good men had expressly owned concerning themselves (Act 14:15), and now it appeared too true. I doubt there was (as usually there is in such contentions) a fault on both sides; perhaps Paul was too severe upon the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem (Act 12:12), nor make the allowances he might have made to Barnabas's natural affection. But it was Barnabas's fault that he took this into consideration, in a case wherein the interest of Christ's kingdom was concerned, and indulged it too much. And they were certainly both in fault to be hot as to let the contention be sharp (it is to be feared they gave one another some hard words), as also to be so stiff as each to stick resolutely to his opinion, and neither to yield. It is a pity that they did not refer the matter to a third person, or that some friend did not interpose to prevent its coming to an open rupture. Is there never a wise man among them to interpose his good offices, and to accommodate the matter, and to put them in mind of the Canaanite and the Perizzite that were now in the land, and that not only Jews and heathens, but the false brethren among themselves, would warm their hands at the flames of the contention between Paul and Barnabas? We must own it was their infirmity, and is recorded for our admonition; not that we must make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them; we must not say, "What if I was in a passion, were not Paul and Barnabas so?" No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it, it was the infirmity once of two of the best men that ever the world had. Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ's example that is a copy without a blot. 2. That we are not to think it strange if there be differences among wise and good men; we were told before that such offences would come, and here is an instance of it. Even those that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in points of prudence. It will be so while we are in this state of darkness and imperfection; we shall never be all of a mind till we come to heaven, where light and love are perfect. That is charity which never fails. 3. That these differences often prevail so far as to occasion separations. Paul and Barnabas, who were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet separated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! Now wonder the consequences are so fatal where they reign. IV. The good that was brought out of this evil-meat out of the eater, and sweetness out of the strong. It was strange that even the sufferings of the apostles (as Phi 1:12), but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gospel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them to serve his own purposes. 1. More places are hereby visited. Barnabas went one way; he sailed to Cyprus (v. 39), that famous island where they began their work (Act 13:4), and which was his own country, Act 4:36. Paul went another way into Cilicia, which was his own country, Act 21:39. Each seems to be influenced by his affection to his native soil, as usual (Nescio qu natale solum dulcedine cunctos ducit - There is something that attaches us all to our native soil), and yet God served his own purposes by it, for the diffusing of gospel light. 2. More hands are hereby employed in the ministry of the gospel among the Gentiles; for, (1.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul's mind, and, for aught we know, proves a very useful and successful hand, though many think it was not the same with that Mark that wrote the gospel, and founded the church at Alexandria, and whom Peter calls his son, Pe1 5:13. (2.) Silas who was a new hand, and never yet employed in that work, nor intended to be, but to return to the service of the church at Jerusalem, had not God changed his mind (Act 15:33, Act 15:34), he is brought in, and engaged in that noble work. V. We may further observe, 1. That the church at Antioch seem to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit - a recommendation given him. Note, Those that in their service of the church are swayed by private affections and regards forfeit public honours and respect. But, when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right in refusing to make use of John Mark, and could not but blame Barnabas for insisting upon it, though he was one who had deserved well of the church (Act 11:22) before they knew Paul; and therefore they prayed publicly for Paul, and for the success of his ministry, encouraged him to go on in his work, and, though they could do nothing themselves to further him, they transferred the matter to the grace of God, leaving it to that grace both to work upon him and to work with him. Note, Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people. 2. That yet Paul afterwards seems to have had, though not upon second thoughts, yet upon further trial, a better opinion of John Mark than now he had; for he writes to Timothy (Ti2 4:11), Take Mark and bring him with thee, for he is profitable to me for the ministry; and he writes to the Colossians concerning Marcus, sister's son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him (Col 4:10), which teaches us, (1.) That even those whom we justly condemn we should condemn moderately, and with a great deal of temper, because we know not but afterwards we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments that if it should prove so we may not afterwards be ashamed of them. (2.) That even those whom we have justly condemned, if afterwards they prove more faithful, we should cheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to. 3. That Paul, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his work (Act 15:41): He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal president. And observe, Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of confirming those that believe, as well as in converting those that believe not.

Verse 1

15:1 These men from Judea were Jewish Christians who taught the necessity of circumcision (and with it, conversion to Judaism) in order to be saved. The central issue was how Gentiles were to be received into Christian fellowship. Paul wrote his letter to the Galatians about this time to counter the same teaching in Galatia (see Galatians Book Introduction, “Date of Writing”).

Verse 2

15:2-3 The Antioch church decided to send . . . delegates to Jerusalem to resolve this matter in discussion with the apostles and elders there. En route, the entourage visited believers in Phoenicia and Samaria, where the Christian faith had made substantial inroads (ch 8).

Verse 4

15:4-21 The first council of the church met to resolve the dispute concerning Gentiles and circumcision (15:1-2).

Verse 5

15:5 These Pharisees were believers, yet they retained their strong adherence to the law of Moses. Paul argued against their message most strenuously (see Gal 1:6-9; 2:14–3:14).

Verse 7

15:7-11 Peter, no doubt remembering his own experience in the household of Cornelius (ch 10), argued that God had already confirmed his acceptance of the Gentiles without circumcision by giving them the Holy Spirit. The undeserved grace of the Lord Jesus had been made available to all.

Verse 13

15:13-19 James, the brother of Jesus, declared that the conversion of the Gentiles was clearly in accord with Scripture. He argued forcefully that it was contrary to the divine will to put unnecessary requirements on the admission of the Gentiles.

Verse 14

15:14 Peter: Greek Simeon. Peter’s given name was Simon (see Matt 16:17-19).

Verse 15

15:15-19 Because God’s prophets had predicted the conversion and inclusion of the Gentiles, James argued that the Gentiles should be accepted as Gentiles, without requiring them to practice Judaism (15:1).

Verse 20

15:20 Eating food offered to idols is sinful if it involves knowingly partaking of an idolatrous sacrifice (see Exod 20:4; Deut 5:8; 1 Cor 8:4-13; 10:14-30; Rev 2:14, 20). • Sexual immorality was common in the Greek world but is always sinful (Exod 20:14; Deut 5:18; Gal 5:19). • eating the meat of strangled animals: God’s law prohibits eating meat that has blood in it (Lev 17:13-14) or consuming blood (Lev 17:10-12), “for the life of every creature is in its blood” (Lev 17:14). Also, “It is the blood, given in exchange for a life, that makes purification possible” (see Lev 17:11 and study note). This command was first given to Noah, the ancestor of Gentiles as well as Jews (Gen 9:4).

Verse 22

15:22-29 The Jerusalem church chose two of the church leaders to report its decision. They took with them a letter from the apostles and elders . . . in Jerusalem explaining the terms of the agreement.

Verse 29

15:29 Farewell: The letter to the churches includes this familiar Hellenistic greeting at the end of a letter, found only here in the New Testament. Paul often ended his letters on a more theological note (e.g., 1 Cor 16:23-24; 2 Cor 13:13; see Eph 6:23-24; Phil 4:23; Col 4:18; 1 Thes 5:23-28; 1 Tim 6:21).

Verse 30

15:30-31 The believers at Antioch received the decision with great joy that conversion to Judaism and keeping all the requirements of the law of Moses was not required of them. The dispute had been resolved, so the work of teaching and preaching in Antioch could continue unimpeded.

Verse 36

15:36-41 The discordant separation of Paul and Barnabas is indicated by a very strong word in Greek (their disagreement was so sharp). It was an honest disagreement between two godly men about whether John Mark (Barnabas’s cousin, Col 4:10) should be given a second chance to accompany them on a mission journey after he had deserted them in Pamphylia (see Acts 13:13). The rift between Paul and John Mark was eventually healed (2 Tim 4:11).

Verse 40

15:40-41 Following his disagreement with Barnabas over John Mark, Paul chose Silas as his partner for a second missionary journey through Syria and Cilicia. The two men traveled overland to visit Derbe and Lystra, explaining the decision of the Jerusalem council and strengthening believers in their faith.

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Introduction

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Verse 2

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Verse 31

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Verse 36

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Introduction

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