Acts 15:40

, 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

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

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.