Acts 15

, 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 Paul, coming to Derbe and Lystra, meets with Timothy, the son of a Jewess by a Greek father, whom he circumcises and takes with him into his work, Act 16:1-3 . As they pass through the different cities, they deliver the apostles' decrees to the Churches; and they are established in the faith, and daily increase in numbers, Act 16:4 , Act 16:5 . They travel through Phrygia, Galatia, Mysia, and to Troas, Act 16:6-8 . Where Paul has a vision, relative to his preaching in Macedonia, Act 16:9 , Act 16:10 . Leaving Troas, he sails to Samothracia and Neapolis, and comes to Philippi in Macedonia, Act 16:11 , Act 16:12 . Lydia, a seller of purple, receives the apostles teaching; and she and her family are baptized, Act 16:13-16 . A young woman, with a spirit of divination, dispossessed by St. Paul, Act 16:16-18 . Her masters, finding their gain by her soothsaying gone, make an attack upon Paul and Silas, drag them before the magistrates, who command them to be beaten, thrust into the closest prison, and their feet made fast in the stocks, Act 16:19-24 . Paul and Silas singing praises at midnight, the prison doors are miraculously opened, and all the bonds of the prisoners loosed, Act 16:25 , Act 16:26 . The keeper being alarmed, supposing that the prisoners were fled, is about to kill himself, but is prevented by Paul, Act 16:27-28 . He inquires the way of salvation, believes, and he and his whole family are baptized, Act 16:29-34 . The next morning the magistrates order the apostles to be dismissed, Act 16:35 , Act 16:36 . Paul pleads his privilege as a Roman, and accuses the magistrates of injustice, who, being alarmed, come themselves to the prison, deliver them, and beg them to depart from the city, Act 16:37-39 . They leave the prison, enter into the house of Lydia, comfort the brethren, and depart, Act 16:40 . Verse 1 A certain disciple - Bishop Pearce would read the latter part of this verse and the beginning of the next thus - A certain disciple named Timotheus, (the son of a certain Jewish woman that believed, but of a father who was a Greek), who was well reported of by the brethren, etc. This Timothy was the same person to whom St. Paul wrote those two noble epistles which are still extant. His mother's name was Eunice, as we learn from 2Tim 1:5 . What his father's name was we know not; he was either a mere heathen, or, at most, only a proselyte of the gate, who never submitted to circumcision: had he submitted to this rite, he would, no doubt, have circumcised his son; but the son being without it is a proof that the father was so too. Some MSS. state that Timothy's mother was now a widow; but this does not appear to be well founded. Verse 2 Which was well reported of - These words are spoken of Timothy, and not of his father. At this time Timothy must have been very young; for, several years after, when appointed to superintend the Church at Crete, he appears to have been then so young that there was a danger of its operating to the prejudice of his ministry: 1Tim 4:12 , Let no man despise thy youth. He had a very early religious education from his godly mother Eunice, and his not less pious grandmother Lois; and, from his religious instructions, was well prepared for the work to which God now called him. Verse 3 Took and circumcised him - For this simple reason, that the Jews would neither have heard him preach, nor would have any connection with him, had he been otherwise. Besides, St. Paul himself could have had no access to the Jews in any place, had they known that he associated with a person who was uncircumcised: they would have considered both to be unclean. The circumcision of Timothy was a merely prudential regulation; one rendered imperiously necessary by the circumstances in which they were then placed; and, as it was done merely in reference to this, Timothy was lain under no necessity to observe the Mosaic ritual, nor could it prejudice his spiritual state, because he did not do it in order to seek justification by the law, for this he had before, through the faith of Christ. In Gal 2:3-5 , we read that Paul refuses to circumcise Titus, who was a Greek, and his parents Gentiles, notwithstanding the entreaties of some zealous Judaizing Christians, as their object was to bring him under the yoke of the law: here, the case was widely different, and the necessity of the measure indisputable. Verse 4 They delivered them the decrees for to keep - Τα δογματα, τα κεκριμενα ὑπο των ΑποϚολων. Bishop Pearce contends that τα δογματα, the decrees, is a gloss which was not in the text originally; and that the τα κεκριμενα, the judgments or determinations of the apostles, was all that was originally written here. He supports his opinion by a reference to the word κρινω, I judge, used by James, Act 15:19 , whence the whole decision, as it referred - 1. to the inexpediency of circumcising the Gentiles; and, 2. to the necessity of observing the four precepts laid down, was called τα κεκριμενα, the things that were judged, or decided on; the judgments of the apostolic council. Instead of κεκριμενα, the Syrian has a word that answers to γεγραμμενα, the decrees that were written. The word δογμα, from δοκεω, to think proper, determine, decree, signifies an ordinance or decree, properly and deliberately made, relative to any important point, and which, in reference to that point, has the force of law. Our term dogma, which we often abuse, is the Greek word in English letters. Verse 5 And so were the Churches established - The disputations at Antioch, relative to circumcision, had no doubt spread far and wide among other Churches, and unhinged many. The decrees of the apostles came in good time, and prevented farther mischief: the people, saved from uncertainty, became established in the faith; and the Church had a daily accession of converted souls. Verse 6 Were forbidden of the Holy Ghost to preach the word in Asia - The Asia mentioned here could not be Asia Minor in general, for Galatia, Phrygia, Pisidia, Lycaonia, and Pamphylia, were provinces of it, and in these the apostles preached; but it was what was called Proconsular Asia, which included only Ionia, Aeolia, and Lydia. The apostles were not suffered to visit these places at this time; but they afterwards went thither, and preached the Gospel with success; for it

Coming down from Judea - Perhaps to supply what they thought Paul and Barnabas had omitted.

CHAPTER 15 Verse 1. And certain men. These were men undoubtedly who had been Jews, but who were now converted to Christianity. The fact that they were willing to refer the matter in dispute to the apostles and elders, Acts 15:2, shows that they had professedly embraced the Christian religion. The account which follows is a record of the first internal dissension which occurred in the Christian church. Hitherto they had been struggling against external foes. Violent persecutions had raged, and had fully occupied the attention of Christians. But now the churches were at peace. They enjoyed great external prosperity in Antioch. And the great enemy of souls took occasion then, as he has often done in similar circumstances since, to excite contentions in the church itself; so that when external violence could not destroy it, an effort was made to secure the same object by internal dissension and strife. The history, therefore, is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the church. It is further important, as it shows the manner in which such controversies were settled in apostolic times; and as it established some very important principles respecting the perpetuity of the religious rites of the Jews. Came down from Judaea. To Antioch, and to the regions adjacent, which had been visited by the apostles, Acts 15:23. Judea was a high and hilly region; and going from that toward the level countries adjacent to the sea, was represented to be descending or going down. Taught the brethren. That is, Christians. They endeavoured to convince them of the necessity of keeping the laws of Moses. Except ye be circumcised. This was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident, from this, that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to conciliate the minds of the Jews and to prevent contention, Paul did not hesitate to practise circumcision, Acts 16:3. After the manner of Moses. According to the custom which Moses commanded; according to the Mosaic ritual. Ye cannot be saved. The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would be very plausible, and such as would produce much embarrassment. For, (1.) it would be maintained that the laws of Moses were the laws of God, and were therefore unchangeable; and, (2.) it would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jewish religion; that it was designed simply to carry out its principles according to the promises, and not to subvert and destroy anything that had been established by Divine authority. It is usually not difficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion; and it is not uncommon that a revival is followed by some contention just like this. Opposing sects urge the claims of their peculiar rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Christian community. (e) "certain men" Gall 2:3 (f) "be circumcised" Jn 7:22 (g) "after the manner of Moses" Lev 12:3

aring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them. 5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses. 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, v. 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 ( v. 5 ), or perhaps of those priests who were obedient to the faith, ch. vi. 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, ch. xxi. 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 ( v. 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 ( v. 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, v. 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, 3 John 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, v. 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, v. 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. The Council at Jerusalem. 6 And the apostles and elders came together for to consider of this matter. 7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9 And put no difference between us and them, purifying their hearts by faith.

They (the brethren) determined that Paul and Barnabas, and certain others should go up to Jerusalem about this question - This is the journey to which St. Paul refers, Gal 2:1 ,2, when he says he went up by revelation: which is very consistent with this; for the Church in sending them might be directed by a revelation made either immediately to St. Paul, or to some other person, relating to so important an affair. Important indeed it was, that these Jewish impositions should be solemnly opposed in time; because multitudes of converts were still zealous for the law, and ready to contend for the observance of it. Indeed many of the Christians of Antioch would have acquiesced in the determination of Paul alone. But as many others might have prejudices against him, for his having been so much concerned for the Gentiles, it was highly expedient to take the concurrent judgment of all the apostles on this occasion.

Had no small dissension and disputation. The word rendered dissension (στασεως) denotes sometimes sedition or intestine war, and sometimes earnest and violent disputation or controversy, Acts 23:7,10. In this place it clearly denotes that there was earnest and warm discussion; but it is not implied that there was any improper heat or temper on the part of Paul and Barnabas. Important principles were to be settled in regard to the organization of the church. Doctrines were advanced by the Judaizing teachers which were false, and which tended to great strife and disorder in the church. Those doctrines were urged with great zeal, were declared to be essential to salvation, and would therefore tend greatly to distract the minds of Christians, and to produce great anxiety. It became therefore necessary to meet them with a determined purpose, and to establish the truth on an immovable basis. And the case shows that it is right to "contend earnestly for the faith," ( Jude 1:3;) and when similar cases occur, it is proper to resist the approach of error with all the arguments which may be at our command, and with all the weapons which truth can furnish. It is further implied here, that it is the duty of the ministers of the gospel to defend the truth and to oppose error. Paul and Barnabas regarded themselves as set for this purpose, (comp. Php 1:17, "Knowing that I am set for the defence of the gospel;") and Christian ministers should be qualified to defend the truth; and should be willing, with a proper spirit and with great earnestness, to maintain the doctrines revealed. They determined. There was no prospect that the controversy would be settled by contention and argument. It would seem, from this statement, that those who came down from Judea were also willing that the whole matter should be referred to the apostles at Jerusalem. The reason for this may have been, (1,) that Jerusalem would be regarded by them as the source of authority in the Christian church, as it had been among the Jews. (2.) Most of the apostles and the most experienced Christians were there. They had listened to the instructions of Christ himself; had been long in the church; and were supposed to be better acquainted with its design and its laws. (3.) Those who came from Judea would not be likely to acknowledge the authority of Paul as an apostle: the authority of those at Jerusalem they would recognize. (4.) They might have had a very confident expectation that the decision there would be in their favour. The question had not been agitated there. They had all been Jews. And it is certain that they continued as yet to attend in the temple-service, and to conform to the Jewish customs. They might have expected, therefore, with great confidence, that the decision would be in their favour, and they were willing to refer it to those at Jerusalem. Certain other of them. Of the brethren; probably of each party. They did not go to debate; or to give their opinion; or to vote in the case themselves; but to lay the question fairly before the apostles and elders. Unto the apostles. The authority of the apostles in such a case would be acknowledged by all. They had been immediately instructed by the Saviour, and had the promise of infallible guidance in the organization of the church. Mt 16:19; Mt 18:18. And elders. Acts 11:30. Greek, Presbyters. Acts 14:23. Who these were, or what was their office and authority, it is not easy now to determine. It may refer to the aged men in the church at Jerusalem, or to those who were appointed to rule and to preach in connexion with the apostles. As in the synagogue it was customary to determine questions by the advice of a bench of elders, there is no improbability in the supposition that the apostles would imitate that custom, and appoint a similar arrangement in the Christian church. ( Grotius.) It is generally agreed that this is the journey to which Paul refers in Gall 2:1-10. If so, it happened fourteen years after his conversion, Gall 2:1. It was done in accordance with the Divine command, "by revelation," Gall 2:2. And among those who went with him was Titus, who was afterwards so much distinguished as his companion, Gall 2:3. About this question. The question whether the ceremonial laws of Moses were binding on Christian converts. In regard to the nature and design of this council at Jerusalem, Acts 15:30, Acts 15:31.Verse 3

. And being brought on their way by the church. Being attended and conducted by the Christian brethren. Rom 15:24. It was customary for the Christians to attend the apostles in their travels. Comp. 1Cor 16:6,11, 3Jn 1:6. Through Phenice. Acts 11:19. And Samaria. These places were directly on their route to Jerusalem. Declaring the conversion, etc. Of the Gentiles in Antioch, and in the regions in Asia Minor, through which they had travelled. These remarkable events they would naturally communicate with joy to the Christians with whom they would have intercourse in their journey. Caused great joy. At the news of the extensive spread of the gospel. It was an indication of their deep feeling in the interest of religion, that they thus rejoiced. Where Christians are themselves awake, and engaged in the service of Christ, they rejoice at the news of the conversion of sinners. Where they are cold, they hear such news with indifference, or with the utmost unconcern. One way of testing our feelings on the subject of religion is by the emotions which we have when we hear of extensive and glorious revivals of religion. Comp. Acts 8:8. (a) "brought on their way" Rom 15:24, 1Cor 16:6,11, 3Jn 1:6 (b) "declaring the conversion" Acts 14:27 (c) "great joy" Lk 15:7,10 Verse 4

. They were received of the church. By the church, in a hospitable and friendly manner. They were acknowledged as Christian brethren, and received with Christian kindness. See Gall 2:9. And they declared. Paul and Barnabas, and those with them. That is, they stated the case; the remarkable conversion of the Gentiles, the evidence of their piety, and the origin of the present dispute. (*) "received of the church" "by" (*) "of the apostles" "by" (d) "they declared" Acts 21:19 (+) "declared" "related" (*) "with" "by"Verse 5

They were received - That is solemnly welcomed.

But certain Pharisees - For even believers are apt to retain their former turn of mind, and prejudices derived therefrom. The law of Moses - The whole law, both moral and ritual.

. But there rose up, etc. It has been doubted whether these are the words of Paul and Barnabas, relating what occurred at Antioch; or whether they are the words of Luke, recording what took place at Jerusalem. The correct exposition is probably that which refers it to the latter. For, (1.) this seems to be the most obvious interpretation. (2.) The use of the words "rose up" implies that. Those who disturbed the church at Antioch are said to have come down from Judea, Acts 15:1 and if this place referred to that occurrence, the same words would have been retained. (3.) The particular specification here of "the sect of the Pharisees," looks as if this was an occurrence taking place at Jerusalem. No such specification exists respecting those who came down to Antioch; but it would seem here, as if this party in Jerusalem resolved still to abide by the law, and to impose those rites on the Christian converts. However, this interpretation is by no means certain. Which believed. Who maintained, or taught. That it was needful, etc. Acts 15:1. (1) "rose up", or "rose up, said they, certain" (e) "saying" Acts 15:1 Verse 6

. And the apostles and elders, etc. They came together in accordance with the authority in Mt 18:19,20. It would seem, also, that the whole church was convened on this occasion; and that they concurred, at least, in the judgment expressed in this case. See Acts 15:12,22,23. For to consider this matter. Not to decide it arbitrarily, or even by authority, without deliberation; but to compare their views, and to express the result of the whole to the church at Antioch. It was a grave and difficult question, deeply affecting the entire constitution of the Christian church, and they therefore solemnly engaged in deliberation on the subject. (f) "together for to consider" Mt 18:20 Verse 7

10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. 12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15 And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17 That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18 Known unto God are all his works from the beginning of the world. 19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. We have here a council called, not by writ, but by consent, on this occasion ( v. 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 xxxii. 7, 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, v. 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 hemeron archaion — 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, v. 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 ch. xi. 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 ( v. 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 ch. xi. 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 ( v. 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. lxv. 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. xiv. 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 ( 2 Peter i. 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, v. 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. v. 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 ( v. 11 ): We believe to be saved through that grace only; pisteuomen sothenai — We hope to be saved; or, We believe unto salvation in the same manner as they — kath hontropon kakeinoi. "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. v. 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, v. 12 . This they had given in to the church at Antioch ( ch. xiv. 27 ), to their brethren by the way ( ch. xv. 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. iii. 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, Ps. lxvi. 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, 1 Cor. xiv. 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 ( v. 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. xiii. 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, v. 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. x. 19 . It was the general expectation of the pious Jews that the Messiah should be a light to enlighten the Gentiles ( Luke ii. 32 ): but James waives the more illustrious prophecies of this, and pitches upon one that seemed more obscure: It is written, Amos ix. 11, 12 , where is foretold, (1.) The setting up of the kingdom of the Messiah ( v. 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, Luke i. 32, 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 ( v. 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. iii. 5 ; Jer. xxx. 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 ( v. 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 ( Ps. cxxxv. 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, 1 Sam. x. 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. x. 21 ) they are all written in order, without any erasure or interlining ( Ps. xl. 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 ( v. 19 ): My sentence is; ego krino — 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," me 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 1 Cor. x. 14, &c.; 2 Cor. vi. 14 , &c. Secondly, Fornication, and all manner of uncleanness. How large, how pressing, is Paul in his cautions against this sin! 1 Cor. vi. 9-15 ; Eph. v. 3 , &c. 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. ix. 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, 1 Cor. viii. 9 , 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 ( v. 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. iv. 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. Decision of the Council at Jerusalem; The Publication of the Decree. 22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: 23 And they wrote letters by them after this manner; The apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia: 24 Forasmuch as we have heard, that certain which went out from us have troubled you with

. Much disputing. Or, rather, much inquiry, or deliberation. With our word disputing, we commonly connect the idea of heat and anger. This is not necessarily implied in the word used here. It might have been calm, solemn, deliberate inquiry; and there is no evidence that it was conducted with undue warmth or anger, Peter rose up, and said. Peter was probably the most aged, and was most accustomed to speak, Acts 2:14, 3:6,12. Besides, there was a particular reason for his speaking here, as he had been engaged in similar scenes, and understood the case, and had had evidence that God had converted sinners without the Mosaic rites, and knew that it would have been inexpedient to have imposed these rites on those who had thus been converted. A good while ago. Acts 10. Some time since. So long since that there had been opportunity to ascertain whether it was necessary to observe the laws of Moses in order to the edification of the church. God made choice, etc. That is, of all the apostles, he designated me to engage in this work. Comp. Mt 16:18, with Acts 10. That the Gentiles. Cornelius, and those who were assembled with him at Caesarea. This was the first case that had occurred, and therefore it was important to appeal to it. (g) "ye know how" Mt 16:18,19, Acts 10:20 469 Verse 7.Verse 8

After much debate - It does not appear that this was among the apostles themselves. But if it had, if they themselves had debated at first, yet might their final decision be from an unerring direction. For how really soever they were inspired, we need not suppose their inspiration was always so instantaneous and express, as to supersede any deliberation in their own minds, or any consultation with each other. Peter rose up - This is the last time he is mentioned in the Acts.

. And God, which knoweth the hearts, Acts 1:24. God thus knew whether they were true converts or not, and gave a demonstration that he acknowledged them as his. Giving them the holy Ghost, etc. Acts 10:45,46. (h) "which knoweth the hearts" Acts 1:24 (*) "witness" "Bore testimony to them" (+) "holy Ghost" "Spirit"Verse 9

God bare them witness - That he had accepted them, by giving them the Holy Ghost.

. And put no difference, etc. Though they had not been circumcised, and though they did not conform to the law of Moses. Thus God showed that the observance of these rites was not necessary in order to the true conversion of men, and to acceptance with him. He did not give us, who are Jews, any advantage over them, but justified and purified all in the same manner. Purifying their hearts. Thus giving the best evidence that he had renewed them, and admitted them to favour with him. By faith. By believing on the Lord Jesus Christ. This showed that the plan on which God was now about to show favour to men, was not by external rites and ceremonies, but by a scheme which required faith as the only condition of acceptance. It is further implied here, that there is no true faith which does not purify the heart. (a) "purifying their hearts by faith" Heb 9:13,14, 1Pet 1:22 Verse 1

Purifying - This word is repeated from Acts 10:15 ; their hearts - The heart is the proper seat of purity; by faith - Without concerning themselves with the Mosaic law.

Now therefore - Seeing these things are so: why tempt ye God? - Why do ye provoke him to anger, by putting so heavy a yoke on their neck?

0. Why tempt ye God? Why provoke him to displeasure? Why, since he has shown his determination to accept them without such rites, do you provoke him by attempting to impose on his own people rites without his authority, and against his manifest will? The argument is, that God had already accepted them. To attempt to impose these rites would be to provoke him to anger; to introduce observances which he had shown it was his purpose should now be abolished. To put a yoke. That which would be burdensome and oppressive, or which would infringe on their just freedom, as the children of God. It is, called in Gal 5:1, "a yoke of bondage." Mt 23:4. A yoke is an emblem of slavery or bondage, 1Timm 6:1 or of affliction, Lam 3:27; or of punishment, Lam 1:14; or of oppressive and burdensome ceremonies, as in this place; or of the restraints of Christianity, Mt 11:29,30. In this place they are called a yoke, because, (1.) they were burdensome and oppressive; and, (2.) because they would be an infringement of Christian freedom. One design of the gospel was to set men free from such rites and ceremonies. The yoke here referred to is not the moral law, and the just restraints of religion; but the ceremonial laws and customs of the Jews. Which neither our fathers, etc. Which have been found burdensome at all times. They were expensive, and painful, and oppressive: and as they had been found to be so, it was not proper to impose them on the Gentile converts, but should rather rejoice at any evidence that the people of God might be delivered from them. Were able to bear. Which are found to be oppressive and burdensome. They were attended with great inconvenience, and many transgressions, as the consequence. (b) "a yoke on the neck" Gal 5:1 Verse 1

The Lord Jesus - He does not here say our Lord; because in this solemn place he means the Lord of all, we - Jews, shall be saved even as they - Gentiles, namely, through the grace of the Lord Jesus, not by our observance of the ceremonial law.

1. But we believe. We apostles, who have been with them; and have seen the evidences of their acceptance with God. Through the grace, etc. By the grace or mercy of Christ alone, without any of the rites and ceremonies of the Jews. We shall be saved, even as they. In the same manner, by the mere grace of Christ. So far from being necessary to their salvation, they are really of no use in ours. We are to be saved not by these ceremonies, but by the mere mercy of God in the Redeemer. They should not, therefore, be imposed on others. (c) "through the grace of the Lord Jesus" Rom 3:24, Eph 2:8, Tit 3:4,5 (+) "even" "In like manner"Verse 1

2. Then all the multitude. Evidently the multitude of private Christians who were assembled on this occasion. That it does not refer to a synod of ministers and elders merely, is apparent, (1.) because the church, the brethren, are represented as having been present, and concurring in the final opinion, Acts 15:22,23; and, (2.) because the word multitude (τοπληθος) would not have been used in describing the collection of apostles and elders merely. Comp. Lk 1:10,11,13, 5:6, 6:17, 19:37, Jn 5:3, 21:6, Acts 4:32, 6:2, Mt 3:7. Gave audience. Heard; listened attentively to. Barnabas and Paul. They were deeply interested in it; and they were qualified to give a fair statement of the facts as they had occurred. Declaring what miracles and wonders, etc. The argument here evidently is, that God had approved their work by miracles; that he gave evidence that what they did had his approbation; and that as all this was done without imposing on them the rites of the Jews, so it would follow that those were not now to be commanded. (*) "audience" "hearkened to" (d) "God had wrought" Acts 14:27 Verse 13. Ja

Miracles and wonders - By which also what St. Peter had said was confirmed.

mes answered. James the Less, son of Alpheus. Acts 12:1. Hearken unto me. This whole transaction shows that Peter had no such authority in the church as the Papists pretend, for otherwise his opinion would have been followed without debate. James had an authority not less than that of Peter. It is possible that he might have been next in age, (comp. 1Cor 15:7;) and it seems morally certain that he remained for a considerable part of his life in Jerusalem, Acts 12:17, 21:18 Gal 1:19, 2:9,12. (|) "peace" "were silent" (**) "saying" "spoke"Verse 14. Si

meon. This is a Hebrew name. The Greek mode of writing it commonly was Simon. It was one of the names of Peter, Mt 4:18. To take out of them a people. To choose from among the Gentiles those who should be his friends. (e) "declared" Lk 2:31,32 Verse 15. Th

Simon hath declared - James, the apostle of the Hebrews, calls Peter by his Hebrew name. To take out of them a people for his name - That is to believe in him, to be called by his name.

e words of the prophets. Amos 9:11,12. It was a very material point with them, as Jews, to inquire whether this was in accordance with the predictions of the Scriptures. The most powerful revivals of religion, and the most striking demonstrations of the Divine Presence, will be in accordance with the Bible, and should be tested by it. This habit was always manifested by the apostles and early Christians, and should be followed by Christians at all times. Unless a supposed work of grace accords with the Bible, and can be defended by it, it must be false, and should be opposed. Comp. Isa 8:20. (f) "as it is written" Amos 9:11,12 Verse 16. Af

To this agree - St. Peter had urged the plain fact, which St. James confirms by Scripture prophecy. The words of the prophets - One of whom is immediately cited.

ter this. This quotation is not made literally either from the Hebrew or the Septuagint, which differs also from the Hebrew. The 17th verse is quoted literally from the Septuagint; but in the 16th the general sense only of the passage is retained. The main point of the quotation, as made by James, was to show that, according to the prophets, it was contemplated that the Gentiles should be introduced to the privileges of the children of God; and on this point the passage has a direct bearing. The prophet Amos Amos 9:8-10 had described the calamities that should come upon the nation of the Jews, by their being scattered and driven away. This implied that the city of Jerusalem, and the temple, and the walls of the city, should be destroyed. But after that (Heb. "on that day," Amos 9:11; that is, the day when he should revisit them, and recover them) he would restore them to their former privileges; would rebuild their temple, their city, and their walls, Amos 9:11. And not only so--not only should the blessing descend on the Jews, but it should also be extended to others. The "remnant of Edom," "the heathen upon whom" his "name would be called," ( Amos 9:12,) should also partake of the mercy of God, and be subject to the Jewish people; and the time of general prosperity and of permanent blessings should follow, Amos 9:13-15. James understands this as referring to the times of the Messiah, and to the introduction of the gospel to the Gentiles. And so the passage ( Amos 9:12 )is rendered in the Septuagint. See Acts 15:17. I will return. When the people of God are subjected to calamities and trials, it is often represented as if God had departed from them. This returning, therefore, is an image of their restoration to his favour, and to prosperity. This is not, however, in the Hebrew, in Amos 9:11. And will build again. In the calamities that should come upon the nation, ( Amos 9:8,) it is implied that the temple and the city should be destroyed. To build them again would be a proof of his returning favour. The tabernacle of David. The tent of David. Here it means the house, or royal residence of David, and the kings of Israel. That is, he which was the work of Solomon; but to the magnificence and splendour of the dwelling place of David; that is, to the full enjoyment of their former high privileges and blessings. Which is fallen down. Which would be destroyed by the captivity under the king of Babylon, and by the long neglect and decay resulting from their being carried to a distant land. The ruins thereof. Hebrew, "Close up the breaches thereof." That is, it should be restored to its former prosperity and magnificence; an emblem of the favour of God, and of the spiritual blessings, that should in future times descend on the Jewish people.Verse 17. Th

After this - After the Jewish dispensation expires. I will build again the fallen tabernacle of David - By raising from his seed the Christ, who shall build on the ruins of his fallen tabernacle a spiritual and eternal kingdom. Amos 9:11 .

at the residue of men. This verse is quoted literally from the Septuagint, and differs in some respects from the Hebrew. The phrase, "the residue of men," here is evidently understood, both by the Seventy and by James, as referring to others than the Jews-- to the Gentiles. The rest of the world--implying that many of them would be admitted to the friendship and favour of God. The Hebrew is, "that they may possess the remnant of Edom." This change is made in the Septuagint by a slight difference in the reading of two Hebrew words. The Seventy, instead of the Hebrew shall inherit, read, shall seek of thee; and instead of Edom they read, Man, or mankind, i.e. men. Why this variation occurred, cannot be explained; but the sense is not materially different. In the Hebrew, the word Edom has undoubted reference to another nation than the Jewish; and the expression means, that in the great prosperity of the Jews, after their return, they should extend the influence of their religion to other nations; that is, as James applies it, the Gentiles might be brought to the privileges of the children of God. And all the Gentiles. Heb., All the heathen; i.e., all who were not Jews. This was a clear prediction that other nations were to be favoured with the light of the true religion, and that without any mention of their conforming to the rites of the Jewish people. Upon whom my name is called. Who are called by my name, or who are regarded by me as my people. Who doeth all these things. That is, who will certainly accomplish this in its time.Verse 18. Kn

The Gentiles on whom my name is called - That is, who are called by my name; who are my people.

Known unto God are all his works from eternity - Which the apostle infers from the prophecy itself, and the accomplishment of it. And this conversion of the Gentiles being known to him from eternity, we ought not to think a new or strange thing. It is observable, he does not speak of God's works in the natural world, (which had been nothing to his present purpose,) but of his dealing with the children of men. Now he could not know these, without knowing the characters and actions of particular persons, on a correspondence with which the wisdom and goodness of his providential dispensations is founded. For instance, he could not know how he would deal with heathen idolaters (whom he was now calling into his Church) without knowing there would be heathen idolaters: and yet this was a thing purely contingent, a thing as dependent on the freedom of the human mind, as any we can imagine. This text, therefore, among a thousand more, is an unanswerable proof, that God foreknows future contingencies, though there are difficulties relating hereto which men cannot solve.

own unto God, etc. Acts 1:24. The meaning of this verse, in this connexion, is this. God sees everything future; he knows what he will accomplish; he has a plan; and all his works are so arranged in his mind, that he sees all things distinctly and clearly. As he foretold these, it was a part of his plan; and as it was a part of his plan long since foretold, it should not be opposed and resisted by us. (a) "Known unto God" Nu 23:19, Isa 46:10 Verse 19. My

sentence. Gr., I judge, (κρινω) that is, I give my opinion. It is the usual language in which a judge delivers his opinion; but it does not imply here that James assumed authority to settle the case, but merely that he gave his opinion or counsel. That we trouble not them. That we do not molest, disturb, or oppress them, by imposing on them unnecessary and burdensome rites and ceremonies. (*) "my sentence is" "judgment" (b) "turned to God" 1Thes 1:9 Verse 20. That we

write unto them. Expressing our judgment, or our views of the case. This verse has greatly perplexed commentators. The main grounds of difficulty have been, (1.) why fornication--an offence against the moral law, and about which there could be no dispute--should have been included; and, (2.) whether the prohibition to abstain from blood is still binding. That they abstain. That they refrain from these things, or wholly avoid them. Pollutions of idols. The word rendered pollutions means any kind of defilement. But here it is evidently used to denote the flesh of those animals that were offered in sacrifice to idols. See Acts 15:29. That flesh, after being offered in sacrifice, was often exposed for sale in the markets, or was served up at feasts, 1Cor 10:25-29. It became a very important question whether it was right for Christians to partake of it. The Jews would contend that it was, in fact, partaking of idolatry. The Gentile converts would allege that they did not eat it as a sacrifice to idols, or lend their countenance in any way to the idolatrous worship where it had been offered. See this subject discussed at length in 1Cor 8:4-13. As idolatry was forbidden to the Jews in every form, and as partaking even of the sacrifices to idols, in their feasts, might seem to countenance idolatry, the Jews would be utterly opposed to it; and for the sake of peace, James advised that they be recommended to abstain from this. To partake of that food might not be morally wrong, ( 1Cor 8:4,) but it would give occasion for scandal and offence; and, therefore, as a matter of expediency, it was advised that they should abstain from it. And from fornication, The word used here--πορνειας-- is applicable to all illicit intercourse; and may refer to adultery, incest, and licentiousness in any form. There has been much diversity of opinion in regard to this expression. Interpreters have been greatly perplexed to understand why this violation of the moral law has been introduced amidst the violations of the ceremonial law; and the question is naturally asked, whether this was a sin about which there could be any debate between the Jewish and Gentile converts? Were there any who would practise it, or plead that it was lawful? If not, why is it prohibited here? Various interpretations have been proposed. Some have supposed that James refers here to the offerings which harlots would make of their gains to the service of religion, and that James would prohibit the reception of it. Beza, Selden, and Schleusner, suppose the word is taken for idolatry, as it is often represented in the Scriptures as consisting in unfaithfulness to God, and as it is often called adultery. Heringius supposes that marriage between idolaters and Christians is here intended. But, after all, the usual interpretation of the word, as referring to illicit intercourse of the sexes of any kind, is undoubtedly here to be retained. There is no reason for departing from the ordinary and usual meaning of the word. If it be asked, then, why this was particularly forbidden, and was introduced in this connexion, we may reply, (1.) that this vice prevailed everywhere among the Gentiles, and was that to which all were particularly exposed. (2.) That it was not deemed by the Gentiles disgraceful. It was practised without shame, and without remorse.---Terence, Adelph. 1, 2, 21. See Grotius. It was important, therefore, that the pure laws of Christianity on this subject should be known, and that special pains should be taken to instruct the early converts from paganism in those laws. The same thing is necessary still in heathen lands. (3.) This crime was connected with religion. It was the practice not only to introduce indecent pictures and emblems into their worship, but also for females to devote themselves to the service of particular temples, and to devote the avails of indiscriminate prostitution to the service of the god, or the goddess. The vice was connected with no small part of the pagan worship; and the images, the emblems, and the customs of idolatry, everywhere tended to sanction and promote it. A mass of evidence on this subject, which sickens the heart--but which would be too long and too indelicate to introduce here-may be seen in Tholuck's Nature and Moral Influence of Heathenism, in the Biblical Repository, for July, 1832, pp. 441--464. As this vice was almost universal; as it was practised without shame or disgrace; as there were no laws among the heathen to prevent it; as it was connected with all their views of idol worship and of religion, it, was important for the early Christians to frown upon and to oppose it, and to set a peculiar guard against it in all the churches. It was the sin to which, of all others, they were the most exposed, and which was most likely to bring scandal on the Christian religion. It is for this cause that it is so often and so pointedly forbidden in the New Testament, Rom 1:29, 1Cor 6:13,18, Gal 5:19, Eph 5:3, 1Thes 4:3. And from things strangled. That is, from animals or birds that were killed without shedding their brood. The reason why these were considered by the Jews unlawful to be eaten was, that thus they would be under a necessity of eating blood, which was positively forbidden by the law. Hence it was commanded in the law, that when any beast or fowl was taken in a snare, the blood should be poured out before it was lawful to be eaten, Lev 17:13. And from blood. The eating of blood was strictly forbidden to the Jews. The reason of this was that it contained the life, Lev 17:11,14. Rom 3:25. The use of blood was common among the Gentiles. They drank it often at their sacrifices, and in making covenants or compacts. To separate the Jews from them in this respect was one design of the prohibition. See Spencer, De Leg. Hebrm. pp. 144, 145, 169, 235, 377, 381, 594, Ed. 1732. See also this whole passage examined at length in Spencer, pp. 588--626. The primary reason of the prohibition was, that it was thus used in the feasts and compacts of idolaters. That blood was thus drank by the heathens, particularly by the Sabians, in their sacrifices, is fully proved by Spencer, De Leg., pp. 377--380. But the prohibition specifies a higher reason, that the life is in the blood, and that therefore it should not be eaten. Rom 3:25. This reason existed before any ceremonial law; is founded in the nature of things; has no particular reference to any custom of the Jews; and therefore is as forcible in any other circumstances as in theirs. It was proper, therefore, to forbid it to the early Christian converts; and for the same reason its use should be abstained from everywhere. It adds to the force of these remarks, when we remember that the same principle was settled before the laws of Moses were given; and that God regarded the fact that the life was in the blood as of so much importance as to make the shedding of it worthy of death, Gen 9:4-6. It is supposed, therefore, that this law is still obligatory. Perhaps also there is no food more unwholesome than blood; and it is a further circumstance of some moment that all men naturally revolt from it as an article of food.Verse 21. For Moses.

To abstain from fornication - Which even the philosophers among the heathens did not account any fault. It was particularly frequent in the worship of their idols, on which account they are here named together. And from things strangled - That is, from whatever had been killed, without pouring out the blood. When God first permitted man to eat flesh, he commanded Noah, and in him all his posterity, whenever they killed any creature for food, to abstain from the blood thereof. It was to be poured upon the ground as water: doubtless in honour of that blood which was in due time poured out for the sin of the world.

The meaning of this verse is, that the law of Moses, prohibiting these things, was read in the synagogues constantly. As these commands were constantly read, and as the Jewish converts would not soon learn that their ceremonial law had ceased to be binding, it was deemed to be a matter of expediency that no needless offence should be given to them. For the sake of peace, it was better that they should abstain from meat offered to idols than to give offence to the Jewish converts. Comp. 1Cor 8:10-13. Of old time. Greek, From ancient generations. It is an established custom; and therefore his laws are well known, and have, in their view, not only the authority of revelation, but the venerableness of antiquity. In every city. Where there were Jews. This was the case in all the cities to which the discussion here had reference. Them that preach him. That is, by reading the law of Moses. But in addition to reading the law, it was customary also to offer an explanation of its meaning. Lk 14:16, and Lk 4:17-22. (*) "old time" "From ancient generations" (a) "being read" Acts 13:15,27 Verse 22. Then pleased it

Perhaps the connection is, To the Jews we need write nothing on these heads; for they hear the law continually.

With the whole Church - Which therefore had a part therein; to send chosen men - Who might put it beyond all dispute, that this was the judgment of the apostles and all the brethren.

words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment: 25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, 26 Men that have hazarded their lives for the name of our Lord Jesus Christ. 27 We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. 28 For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; 29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well. 30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: 31 Which when they had read, they rejoiced for the consolation. 32 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. 33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. 34 Notwithstanding it pleased Silas to abide there still. 35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. 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, v. 22 . This was agreed to by the apostles and elders, with the whole church, who, it is likely, undertook to bear their charges, 1 Cor. ix. 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, ch. i. 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, v. 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 ( Matt. xxiii. 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 ( v. 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 ( v. 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. vi. 12, 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 ( v. 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, " v. 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, 1 Cor. x. 25 , &c. 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 1 Cor. v. 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 ( v. 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 ( v. 30, 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 ( v. 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, v. 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, v. 33 . When they had spent some time among them (so it might be read), poiesantes 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, v. 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. Disagreement between Paul and Barnabas. 36 And some days after Paul said unto 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. 37 And Barnabas determined to take with them John, whose surname was Mark. 38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. 39 And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; 40

. It seemed fit and proper to them. The apostles and elders. To whom the business had been particularly referred, Acts 15:2. Comp. Acts 16:4. With the whole Church. All the Christians who were there assembled together. They concurred in the sentiment, and expressed their approbation in the letter that was sent, Acts 15:23. Whether they were consulted, does not particularly appear. But as it is not probable that they would volunteer an opinion unless they were consulted, it seems most reasonable to suppose that the apostles and elders submitted the case to them for their approbation. It would seem that the apostles and elders deliberated on it, and decided it; but still, for the sake of peace and unity, they also took measures to ascertain that their decision agreed with the unanimous sentiment of the church. Chosen men. Men chosen for this purpose. Of their own company. From among themselves. Greater weight and authority would thus be attached to their message. Judas, surnamed Barsabas. Possibly the same who was nominated to the vacant place in the apostleship, Acts 1:23. But Grotius supposes that it was his brother. And Silas. He was afterwards the travelling companion of Paul, Acts 15:40, 16:25,29, 17:4,10,15. He is also the same person, probably, who is mentioned by the name of Silvanus, 2Cor 1:19, 1Thes 1:1 2Thes 1:1, 1Pet 5:12. Chief men among the brethren. Greek, Leaders. Comp. Lk 22:26. Men of influence, experience, and authority in the church. Judas and Silas are said to have been prophets, Acts 15:32. They had, therefore, been engaged as preachers and rulers in the church at Jerusalem. (b) "Barsabas" Acts 1:23 Verse 23. And wrote lette

Writing thus, and sending it by their hand - The whole conduct of this affair plainly shows that the Church in those days had no conception of St. Peter's primacy, or of his being the chief judge in controversies. For the decree is drawn up, not according to his, but the Apostle James's proposal and direction: and that in the name, not of St. Peter, but of all the apostles and elders, and of the whole Church. Nay, St. Peter's name is not mentioned at all, either in the order for sending to Jerusalem on the question, Acts 15:2 , or in the address of the messengers concerning it, Acts 15:4 , or in the letter which was written in answer.

rs. Greek, Having written. He does not mean that they wrote more than one epistle. By them. Greek, By their hand. After this manner. Greek, These things. Send greeting. A word of salutation, expressing their desire of the happiness (χαιρειν) of the persons addressed. Comp. Mt 26:49; Mt 27:29, Lk 1:28, Jn 19:3. In Antioch. Where the difficulty first arose. And Syria. Antioch was the capital of Syria, and it is probable that the dispute was not confined to the capital. And Cilicia. Acts 6:9. Cilicia was adjacent to Syria. Paul and Barnabas had travelled through it; and it is probable that the same difficulty would exist there which had disturbed the churches in Syria.Verse 24. Forasmuch. Since w

e have heard. That certain. That some, Acts 15:1. Have troubled you with words. With doctrines. They have disturbed your minds, and produced contentions. Subverting your souls. The word here used occurs nowhere else in the New Testament, (ανασκευαζοντες.) It properly means to collect together the vessels used in a house--the household furniture--for the purpose of removing it. It is applied to marauders, robbers, and enemies, who remove and bear off property; thus producing distress, confusion, and disorder. It is thus used in the sense of disturbing, or destroying; and here denotes that they unsettled their minds--that they produced anxiety, disturbance, and distress--by these doctrines about Moses. To whom we gave no such commandment. They went, therefore, without authority. Self-constituted and self-sent teachers not unfrequently produce disturbance and distress. Had the apostles been consulted on this subject, the difficulty would have been avoided. By thus saying that they had not given them a command to teach these things, they practically assured the Gentile converts that they did not approve of the course which those who went from Judea had taken. (+) "certain" "Some" (c) "which went out" Acts 15:1 (d) "troubled you" Gal 5:12 (e) "subverting your souls" Gal 5:4 (++) "saying" Unsettling your minds" (f) "To whom we gave" Gal 2:4 Verse 25. (&) "one accord" "one mind

Forasmuch as, &c. - The simplicity, weightiness, and conciseness of this letter are highly observable.

" Verse 26. Men that have hazarded

Men that have hazarded their lives - This is spoken of Paul and Barnabas.

their lives, etc. See Acts 14. This was a noble testimony to the character of Barnabas and Paul. It was a commendation of them to the confidence of the churches, and an implied expression that they wished their authority to be regarded in the establishment and organization of the church. For the name. In the cause of the Lord Jesus. (g) "hazarded their lives" Acts 13:50, 14:19 Verse 27. The same things. The same things

Who will tell you the same things - Which we have written.

that we wrote to you. They shall confirm all by their own statements.Verse 28. For it seemed good to the Holy Ghost

. This is a strong and undoubted claim to inspiration. It was with special reference to the organization of the church that the Holy Spirit had been promised to them by the Lord Jesus, Mt 18:18-20, Jn 14:26. No greater burthen. To impose no greater restraints; to enjoin no other observances. Acts 15:10. Than these necessary things. Necessary, (1.) in order to preserve the peace of the church. (2.) To conciliate the minds of the Jewish converts, Acts 15:21. (3.) Necessary in their circumstances, particularly, because the crime which is specified--licentiousness--was one to which all early converts were particularly exposed. Acts 15:20. (|) "Ghost" "Spirit" (h) "burthen" Rev 2:24 Verse 29. From meats offered to idols. Thi

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

Blood - The eating which was never permitted the children of God from the beginning of the world. Nothing can be clearer than this. For, 1. From Adam to Noah no man ate flesh at all; consequently no man then ate blood. 2. When God allowed Noah and his posterity to eat flesh, he absolutely forbade them to eat blood; and accordingly this, with the other six precepts of Noah, was delivered down from Noah to Moses. 3. God renewed this prohibition by Moses, which was not repealed from the time of Moses till Christ came. 4. Neither after his coming did any presume to repeal this decree of the Holy Ghost, till it seemed good to the bishop of Rome so to do, about the middle of the eighth century. 5. From that time those Churches which acknowledged his authority held the eating of blood to be an indifferent thing. But, 6. In all those Churches which never did acknowledge the bishop of Rome's authority, it never was allowed to eat blood; nor is it allowed at this day. This is the plain fact; let men reason as plausibly as they please on one side or the other. From which keeping yourselves ye will do well - That is, ye will find a blessing. This gentle manner of concluding was worthy the apostolical wisdom and goodness. But how soon did succeeding councils of inferior authority change it into the style of anathemas! Forms which have proved an occasion of consecrating some of the most devilish passions under the most sacred names; and like some ill - adjusted weapons of war, are most likely to hurt the hand from which they are thrown.

s explains what is meant by "pollutions of idols," Acts 15:20. Ye shall do well. You will do what ought to be done in regard to the subjects of dispute. (i) "abstain from meats" Acts 15:20 (k) "keep yourselves" 2Cor 11:9, Jas 1:27, 1Jn 5:21, Jude 1:20,21 Verse 31. They rejoiced for the consolation

. They acquiesced in the decision of the apostles and elders, and rejoiced that they were not to be subjected to the burdensome rites and ceremonies of the Jewish religion. This closes the account of the first Christian council. It was conducted throughout on Christian principles, in a mild, kind, conciliatory spirit; and is a model for all similar assemblages. It came together, not to promote, but to silence disputation; not to persecute the people of God, but to promote their peace; not to be a scene of harsh and angry recrimination, but to be an example of all that was mild, and tender, and kind. Those who composed it came together, not to carry a point, not to overreach their adversaries, not to be party men; but to mingle their sober counsels to inquire what was right, and to express, in a Christian manner, that which was proper to be done. Great and important principles were to be established, in regard to the Christian church; and they engaged in their work evidently with a deep sense of their responsibility, and with a just view of their dependence on the aid of the Holy Spirit. How happy would it have been if this spirit had been possessed by all professedly Christian councils! How happy, if all had really sought the peace and harmony of the churches; and if none had ever been convened to kindle the fires of persecution, to evince the spirit of party, or to rend and destroy the church of God! This council has been usually appealed to as the authority for councils in the church, as a permanent arrangement; and especially as an authority for courts of appeal and control. But it establishes neither, and should be brought as an authority for neither. For, (1.) it was not a court of appeal in any intelligible sense. It was an assembly convened for a special purpose; designed to settle an inquiry which arose in a particular part of the church, and which required the collected wisdom of the apostles and elders to settle. (2.) It had none of the marks or appendages of a court. The term court, or judicature, is nowhere applied to it, nor to any assembly of Christian men, in the New Testament. Nor should these terms be used now in the churches. Courts of judicature imply a degree of authority, which cannot be proved from the New Testament to have been conceded to any ecclesiastical body of men. (3.) There is not the slightest intimation that anything like permanency was to be attached to this council; or that it would be periodically or regularly repeated. It will prove, indeed, that when cases of difficulty occur, when Christians are perplexed and embarrassed, or when contentions arise, it will be proper to refer to Christian men for advice and direction. Such was the case here; and such a course is obviously proper. If it should be maintained that it is well that Christian ministers and laymen should assemble periodically, at stated intervals, on the supposition that such cases may arise, this is conceded; but the example of the apostles and elders should not be pleaded as making such assemblies of Divine right and authority, or as being essential to the existence of the church of God. Such an arrangement has been deemed to be so desirable by Christians, that it has been adopted by Episcopalians in their regular annual and triennial conventions; by Methodists in their conferences; by Presbyterians in their general assembly; by Friends in their yearly meetings; by Baptists and Congregationalists in their associations, etc. But the example of the council summoned on a special emergency at Jerusalem should not be pleaded as giving Divine authority to all, or to any, of these periodical assemblages. They are wise and prudent arrangements, contributing to the peace of the church; and the example of the council at Jerusalem can be adduced as furnishing as much Divine authority for one as for another; that is, it does not make all or either of them of Divine authority, or as obligatory on the church of God. (4.) It should be added, that a degree of authority (compare Acts 16:4 ) would, of course, be attached to the decision of the apostles and elders of that time, which cannot be to any body of ministers and laymen now. Besides, it should never be forgotten--what, alas, it seems to have been the pleasure and the interests of ecclesiastics to forget--that neither the apostles nor elders asserted any jurisdiction over the churches of Antioch, Syria, and Cilicia; that they did not claim a right to have these cases referred to them; that they did not attempt "to lord it" over their faith or their consciences. The case was a single, specific, definite question, referred to them; and they decided it as such. They asserted no abstract right of such jurisdiction; they sought not to intermeddle with it; they enjoined no future reference to them, to their successors, or to any ecclesiastical tribunal. They evidently regarded the churches as blessed with the most ample freedom; and evidently contemplated no arrangement of a permanent character, asserting a right to legislate on articles of faith, or to make laws for the direction of the Lord's freemen. (1) "consolation" "exhortation"Verse 32. Being prophets.

Acts 11:27. This evidently implies that they had been preachers before they went to Antioch. What was the precise nature of the office of a prophet in the Christian church, it is not easy to ascertain. Possibly it may imply that they were teachers of unusual or remarkable ability. Confirmed them. Strengthened them; that is, by their instructions and exhortations. Acts 14:22. (*) "prophets" "teachers" (a) "confirmed them" Acts 14:22 Verse 33. A space. For some time.

They were let go in peace. An expression implying that they departed with the affectionate regard of the Christians to whom they had ministered, and with their highest wishes for their prosperity, 1Cor 16:11, 2Jn 1:10. Silas however, it seems, chose to remain. Unto the apostles. At Jerusalem. Many Mss., however, instead of "unto the apostles," read, "unto those who had sent them." The sense is not materially different. (+) "tarried" "Abode" (++) "a space" "For some time" (|) "let go" "dismissed" (b) "peace" 1Cor 16:11, 2Jn 1:10 Verse 34. Notwithstanding, etc. This whole

verse is wanting in many Mss., in the Syriac, Arabic, and Coptic versions; and is regarded as spurious by Mill, Griesbach, and by other critics. It was probably introduced by some early transcriber, who judged it necessary to complete the narrative. The Latin Vulgate reads, "It seemed good to Silas to remain, but Judas went alone to Jerusalem."Verse 35. Paul also and Barnabas continued in

Paul and Barnabas abode in Antioch - And it was during this time that Peter came down from Jerusalem, and that St. Paul withstood him to the face, for separating himself from the Gentiles, Gal 2:11 , &c.

Antioch. How long a time is unknown. It is probable that at this time the unhappy incident occurred between Paul and Peter, which is recorded in Gal 2:11-14.Verse 36. Let us go again and visit our brethr

en. That is, in the churches which they had established in Asia Minor, Acts 13, Acts 14. This was a natural wish; and was an enterprise that might be attended with important advantages to those feeble churches. (c) "in every city" Acts 13:4 Verse 37. And Barnabas determined. Greek,

And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. 41 And he went through Syria and Cilicia, confirming the churches. 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, Cant. vii. 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 1 Thess. iii. 5, 6 . 3. What was intended in this visit: "Let us see how they do, " pos 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, v. 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 ( v. 38 ): He thought not good to take him with them, ouk exiou — 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 ( ch. xiii. 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, Prov. xxv. 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 ( ch. xiv. 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 ( ch. xii. 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 Phil. i. 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 ( ch. xiii. 4 ), and which was his own country, ch. iv. 36 . Paul went another way into Cilicia, which was his own country, ch. xxi. 39 . Each seems to be influenced by his affection to his native soil, as usual ( Nescio quá 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, 1 Pet. v. 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 ( v. 33, 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 ( ch. xi. 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 ( 2 Tim. iv. 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. iv. 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 ( v. 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. It is some rebuke to Barnabas that after he left Paul we hear no more of him, of what he did or suffered for Christ. But Paul, as he was recommended by the brethren to the grace of God, so his services for Christ after this are largely recorded; we are to attend him in this chapter from place to place, wherever he came doing good, either watering or planting, beginning new work or improving what was done. Here is, I. The beginning of his acquaintance with Timothy, and taking him to be his assistant, ver. 1-3 . II. The visit he made to the churches for their establis

Let us go and visit the brethren in every city where we have preached - This was all that St. Paul designed at first; but it was not all that God designed by his journey, whose providence carried him much farther than he intended. And see how they do - How their souls prosper: how they grow in faith, hope love: what else ought to be the grand and constant inquiry in every ecclesiastical visitation? Reader, how dost thou do?

willed, or was disposed to εβουλευσατο. John, etc. Acts 12:12. He had been with them before as a travelling companion, Acts 12:25, 13:5. He was the son of a sister of Barnabas, Col 4:10; and it is probable that Barnabas' affection for his nephew was the main reason for inducing him to wish to take him with him in the journey. (|) "determined" "desired" (d) "John, whose surname" Acts 12:12,25, Col 4:10 Verse 38. But Paul thought not good. Did not think it

Barnabas counselled to take John - His kinsman.

But Paul thought it not right - To trust him again, who had deserted them before: who had shrunk from the labour and danger of converting those they were now going to confirm.

proper. Because he could not confide in his perseverance with them in the toils and perils of their journey. Who departed from them, etc. Acts 13:13. Why he did this is not known. It was evidently, however, for some cause which Paul did not consider satisfactory, and which, in his view, disqualified him from being their attendant again. To the work. Of preaching the gospel. (e) "departed" Acts 13:13 Verse 39. And the contention was so sharp. The word u

And there was a sharp contention - Literally, a paroxysm, or fit of a fever. But nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not; that St. Paul, who had the right on his side, as he undoubtedly had,) maintained it with love. And Barnabas taking Mark with him, sailed away to Cyprus - Forsaking the work in which he was engaged, he went away to his own country.

sed here-- παροξυσμος--is that from which our word paroxysm is derived. It may denote any excitement of mind, and is used in a good sense in Heb 10:24. It here means, evidently, a violent altercation that resulted in their separation for a time, and in their engaging in different spheres of labour.Verse 40. Being recommended. Being commended by prayer to God.

Acts 14:26. (a) "recommended by the" Acts 14:26, 20:32 Verse 41. Syria and Cilicia. These were countries lying near to

But Paul departed - Held on his intended course: being recommended by the brethren to the grace of God - We do not find that Barnabas stayed for this. O how mighty is the grace of God! which in the midst of the world, in the midst of sin, among so many snares of Satan, and in spite of the incredible weakness and depravity of nature, yet overcomes all opposition, sanctifies, sustains, and preserves us to the end! It appears not only that Paul and Barnabas were afterward thoroughly reconciled, 1Cor 9:6 ; Gal 2:9; but also that John was again admitted by St. Paul as a companion in his labours, Col 4:10 ; Phm 1:24; 2Tim 4:11.

each other, which Paul, in company with Barnabas, had before visited. Confirming the churches. Strengthening them by instruction and exhortation. It has no reference to the rite of confirmation. Acts 14:22. In regard to this unhappy contention between Paul and Barnabas, and their separation from each other, we may make the following remarks: (1.) That no apology or vindication of it is offered by the sacred writer. It was undoubtedly improper and evil. It was a melancholy instance in which even apostles evinced an improper spirit, and engaged in improper strife. (2.) In this contention it is probable that Paul was, in the main, right. Barnabas seems to have been influenced by attachment to a relative; Paul sought a helper who would not shrink from duty and danger. It is clear that Paul had the sympathies and prayers of the church in his favour, Acts 15:40, and it is more than probable that Barnabas departed without any such sympathy, Acts 15:39. (3.) There is reason to think that this contention was overruled for the furtherance of the gospel. They went to different places, and preached to different people. It often happens that the unhappy and wicked strifes of Christians are the means of exciting their zeal, and of extending the gospel, and of establishing churches. But no thanks to their contention; nor is the guilt of their anger and strife mitigated by this. (4.) This difference was afterwards reconciled, and Paul and Barnabas again became travelling companions, 1Cor 9:6, Gal 2:9. (5.) There is evidence that Paul also became reconciled to John Mark, Col 4:10, Phm 1:24, 2Ti 4:11. How long this separation continued is not known; but perhaps in this journey with Barnabas, John gave such evidence of his courage and zeal as induced Paul again to admit him to his confidence as a travelling companion, and as to become a profitable fellow-labourer. See 2Ti 4:11, "Take Mark, and bring him with thee; for he is profitable to me for the ministry." (6.) This account proves that there was no collusion or agreement among the apostles to impose upon mankind. Had there been such an agreement, and had the books of the New Testament been an imposture, the apostles would have been represented as perfectly harmonious, and as united in all their views and efforts. What impostor would have thought of the device of representing the early friends of the Christian religion as divided, and contending, and separating from each other? Such a statement has an air of candour and honesty, and at the same time is apparently so much again, st the truth of the system, that no impostor would have thought of resorting to it. (b) "confirming the churches" Acts 16:5