Acts 15

Ac 15:1-35.

COUNCIL AT

JERUSALEM TO

DECIDE ON THE

NECESSITY OF

CIRCUMCISION FOR THE

GENTILE

CONVERTS.

1, 2. certain men--See the description of them in

Ga 2:4.

2. Paul and Barnabas--now the recognized heads of the Church at

Antioch.

had no small dissension and disputation with them, they determined--that is, the church did.

that Paul and Barnabas, and certain others of them--Titus was one

(Ga 2:1);

probably as an uncircumcised Gentile convert endowed with the gifts of

the Spirit. He is not mentioned in the Acts, but only in Second

Corinthians, Galatians, Second Timothy, and the Epistle addressed to

him [ALFORD].

should go up to Jerusalem . . . about this question--That such a

deputation should be formally despatched by the Church of Antioch was

natural, as it might be called the mother church of Gentile

Christianity.

3-6. being brought on their way by the church--a kind of official

escort.

they passed through Phenice--(See on

Ac 11:19).

and Samaria, declaring the conversion of the Gentiles, and they caused

great joy to the brethren--As the converts in those parts were Jewish

(Ac 11:19),

their spirit contrasts favorably with that of others of their

nation.

4. And when they were come to Jerusalem--This was Paul's

THIRD

VISIT TO

JERUSALEM after his conversion, and

on this occasion took place what is related in

Ga 2:1-10.

(See there).

were received of the church, and the apostles and elders--evidently

at a meeting formally convened for this purpose: the deputation being

one so influential, and from a church of such note.

they declared all things that God had done with them--(See on

Ac 14:14-27).

6. the apostles and elders came together to consider of this--but in

presence, as would seem, of the people

(Ac 15:12, 22, 23).

7. Peter, &c.--This is the last mention of him in the Acts, and one

worthy of his standing, as formally pronouncing, from the divine

decision of the matter already in his own case, in favor of the views

which all of Paul's labors were devoted to establishing.

a good while ago--probably about fifteen years before this.

made choice . . . that the Gentiles by my

mouth--(See on

Ac 11:21).

8. God, which knoweth the hearts--implying that the real question for

admission to full standing in the visible Church is

the state of the heart. Hence, though that cannot be known by men,

no principle of admission to church privileges which reverses this

can be sound.

9. put no difference between us and them: purifying their hearts by

faith--"Purification" here refers to "sprinkling (of the conscience

(See on

1Co 6:11).

How rich is this brief description of the inward revolution wrought

upon the genuine disciples of the Lord Jesus!

10. why tempt--"try," "provoke"

ye God--by standing in the way of His declared purpose.

to put a yoke upon the neck of the disciples, &c.--He that was

circumcised became thereby bound to keep the whole law. (See

Ga 5:1-6).

It was not then the mere yoke of burdensome ceremonies, but of an

obligation which the more earnest and spiritual men became, the more

impossible they felt it to fulfil. (See

Ro 3:5;

Ga 2:4,

&c.).

11. through the grace of the Lord Jesus--that is, by that only.

we shall be saved, even as they--circumcision in our case being no

advantage, and in their case uncircumcision no loss; but grace doing

all for both, and the same for each.

12. Then all . . . gave audience to Barnabas and

Paul--On this order of the names here, see on

Ac 15:25.

declaring what miracles and signs God wrought among the Gentiles by

them--This detail of facts, immediately following up those which Peter

had recalled to mind, would lead all who waited only for divine teaching

to see that God had Himself pronounced the Gentile converts to be

disciples in as full standing as the Jews, without circumcision; and the

attesting miracles to which Paul here refers would tend, in such an

assembly to silence opposition.

13. James answered, saying, &c.--Whoever this James was

(see on

Ga 1:19),

he was the acknowledged head of the church at Jerusalem, and here, as

president of the assembly, speaks last, winding up the debate. His

decision, though given as his own judgment only, could not be of great

weight with the opposing party, from his conservative reverence for all

Jewish usages within the circle of Israelitish Christianity.

14-17. Simeon--a Hebrew variation of Simon, as in

2Pe 1:1;

(Greek), the Jewish and family name of Peter.

hath declared how God at the first--answering to Peter's own

expression "a good while ago"

(Ac 15:7).

did visit the Gentiles to take out of them--in the exercise of His

adorable sovereignty.

a people for his name--the honor of his name, or for His glory.

15. to this agree the words of the prophets--generally; but

those of Amos

(Am 9:11)

are specified (nearly as in the Septuagint version). The point

of the passage lies in the predicted purpose of God, under the new

economy, that "the heathen" or "Gentiles" should be "called by His

name," or have "His name called upon them." By the "building again of

the fallen tabernacle of David," or restoring its decayed splendor, is

meant that only and glorious recovery which it was to experience under

David's "son and Lord."

18, 19. Known unto God are all his works from the beginning--He who

announced these things so long before, and He who had now brought them

to pass, were one and the same; so that they were no novelty.

19. Wherefore, my sentence--or "judgment."

is, that we trouble not--with Jewish obligations.

them which from among the Gentiles are turned to God--rather, "are

turning." The work is regarded as in progress, and indeed was rapidly

advancing.

20. But . . . that they abstain from pollutions of idols--that is,

things polluted by having been offered in sacrifice to idols. The

heathen were accustomed to give away or sell portions of such animals.

From such food James would enjoin the Gentile converts to abstain, lest

it should seem to the Jews that they were not entirely weaned from

idolatry.

and from fornication--The characteristic sin of heathendom,

unblushingly practiced by all ranks and classes, and the indulgence of

which on the part of the Gentile converts would to Jews, whose

Scriptures branded it as an abomination of the heathen, proclaim them to

be yet joined to their old idols.

and from things strangled--which had the blood in them.

and from blood--in every form, as peremptorily forbidden to the

Jews, and the eating of which, therefore, on the part of the Gentile

converts, would shock their prejudices. See on

Ac 15:28.

21. For Moses of old time hath in every city them that preach him . . .

every sabbath day--thus keeping alive in every Jew those feelings which

such practices would shock, and which, therefore, the Gentile converts

must carefully respect if the oneness of both classes in Christ was to

be practically preserved. The wisdom of these suggestions commended

itself to all present.

22, 23. Judas surnamed Barsabas--therefore not the apostle "Judas the

brother of James"

(Ac 1:13),

surnamed "Thaddeus"

(Mt 10:3);

nor can it be shown that he was a brother of "Joseph called

Barsabas"

(Ac 1:23).

But nothing is known of him beyond what is here said.

and Silas--the same as "Silvanus" in the Epistles. He became Paul's

companion on his second missionary journey

(Ac 15:40).

chief men among the brethren--selected purposely as such, to express

the honor in which they held the church at Antioch, and the deputies

they had sent to the council, and, as the matter affected all Gentile

converts, to give weight to the written decision of this important

assembly. They were "prophets,"

Ac 15:32

(and see on

Ac 11:27),

and as such doubtless their eminence in the church at Jerusalem had

been obtained.

23. And they wrote . . . by them--This is the first mention in the

New Testament history of writing as an element in its development.

And the combination here of written and oral transmission of an

important decision reminds us of the first occasion of writing mentioned

in the Old Testament, where a similar combination occurs

(Ex 17:14).

But whereas there it is the deep difference between

Israel and the Gentiles which is proclaimed, here it is the

obliteration of that difference through faith in the Lord Jesus

[BAUMGARTEN].

greeting--The only other place in the New Testament where this word

occurs (except in the letter of Lysias,

Ac 23:26)

is

Jas 1:1,

which seems to show that both letters were drawn up by the same hand

[BENGEL].

the Gentiles in Antioch, and Syria, and Cilicia--showing that churches

then existed in Cilicia as well as Syria, which owed their existence, in

all likelihood, to Paul's labors during the interval between his return

to Tarsus

(Ac 9:30)

and his departure in company with Barnabas for Antioch (see on

Ac 11:25).

24-27. Forasmuch as we have heard that certain which went out from us

have troubled you with words--without authority or even knowledge of

the church at Jerusalem, though they belonged to it, and probably

pretended to represent its views.

subverting your souls--Such strong language is evidently designed to

express indignation at this attempt, by an unauthorized party, to bring

the whole Christian Church under judicial and legal bondage.

25. our beloved Barnabas and Paul--Barnabas is put first here, and in

Ac 15:12,

on account of his former superior position in the church at Jerusalem

(see

Ac 9:27; 11:22)

--an evidence this that we have the document precisely as written, as

also of the credibility of this precious history.

26. Men that have hazarded--literally, "rendered up," as in will they did.

their lives for the name of our Lord Jesus Christ--Noble testimony

to those beloved men! It was doubtless prompted more immediately by the

narrative they had just listened to from their own lips

(Ac 15:12),

and judiciously inserted in this letter, to give them the highest

weight as the bearers of it, along with their own deputies.

Judas and Silas . . . shall tell you the same . . . by mouth--Mark

here how considerate and tender it was to send men who would be able to

say of Barnabas and Paul what could not be expected to come from

themselves.

28, 29. For it seemed good to the Holy Ghost and to us, &c.--The One,

inwardly guiding to and setting His seal on the decision come to: the

other, the external ecclesiastical authority devoutly embracing,

expressing, and conveying to the churches that decision:--a great

principle this for the Church in all time.

to lay upon you no greater burden than these necessary things . . .

from which if ye keep yourselves, ye shall do well--The whole language

of these prohibitions, and of

Ac 15:20, 21,

implies that they were designed as concessions to Jewish feelings on

the part of the Gentile converts, and not as things which were all of

unchanging obligation. The only cause for hesitation arises from

"fornication" being mixed up with the other three things; which has led

many to regard the whole as permanently prohibited. But the remarks on

Ac 15:20

may clear this (see on

Ac 15:20).

The then state of heathen society in respect of all the four things

seems the reason for so mixing them up.

31-33. they rejoiced for the consolation--As the same word is in

Ac 15:31

properly rendered "exhorted," the meaning probably is "rejoiced for the

exhortation" (Margin), or advice; so wise in itself and so

contrary to the imposition attempted to be practiced upon them by the

Judaizers.

32. Judas and Silas, being prophets themselves--that is, inspired

teachers.

exhorted the brethren with many words--"much discourse."

and confirmed them--opening up, no doubt, the great principle involved

in the controversy now settled, of gratuitous salvation, or the

purification of the heart by faith alone (as expressed by Peter,

Ac 15:9, 11),

and dwelling on the necessity of harmony in principle and affection

between the Gentile disciples and their Jewish brethren.

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

salutation.

34, 35. it pleased Silas--Silas determined.

to abide there still--(The authorities against the insertion of this

verse are strong. It may have been afterwards added to explain

Ac 15:40).

Doubtless the attraction to Antioch for Silas was Paul's presence

there, to whom he seems to have now formed that permanent attachment

which the sequel of this book and Paul's Epistles show to have

existed.

35. Paul . . . and Barnabas continued in Antioch, teaching--to the

disciples.

and preaching--to those without.

the word of the Lord, with many others--other laborers.

also--How rich must Antioch at this time have been in the ministrations

of the Gospel!

(For a painful scene on this occasion between Paul and Peter, see

Ga 2:11-14).

Ac 15:36-46.

DISSENSION BETWEEN

PAUL AND

BARNABAS--THEY

PART

COMPANY TO

PROSECUTE

SEPARATE

MISSIONARY

TOURS.

36. And some days after--How long is a matter of conjecture.

Paul said to Barnabas, Let us go again and visit our brethren--the true

reading is, "the brethren."

in every city where we have preached . . . and see how they do--whether

they were advancing or declining, &c.: a pattern for churches and

successful missionaries in every age. ("Reader, how stands it with

thee?") [BENGEL]. "Paul felt that he was not called to spend a

peaceful, though laborious life at Antioch, but that his true work was

far off among the Gentiles." We notice here, for the first time, a trace

of that tender solicitude for his converts, that earnest longing to see

their faces, which appears in the letters which he wrote afterwards, as

one of the most remarkable and attractive features of his character. He

thought, doubtless, of the Pisidians and Lycaonians, as he thought

afterwards at Athens and Corinth of the Thessalonians, from whom he had

been lately "taken in presence, not in heart, night and day praying

exceedingly that he might see their face and perfect that which was

lacking in their faith" [HOWSON].

37. Barnabas determined to take with them John . . .

Mark--his nephew

(Col 4:10).

38. But Paul thought not good to take him with them who departed from

them--that is, who had departed; but the word is stronger than

this--"who stood aloof" or "turned away" from them.

from Pamphylia, and went not with them to the work--the work yet before

them. The allusion is to what is recorded in

Ac 13:13

(see on

Ac 13:13).

39. And the contention was so sharp between them--such was the

"irritation," or "exacerbation."

that they departed asunder one from the other--Said they not truly

to the Lystrians that they were "men of like passions with them";

(Ac 14:15).

But who was to blame? (1) That John Mark had either tired of the

work or shrunk from the dangers and fatigues that yet lay before them,

was undeniable; and Paul concluded that what he had done he might, and

probably would, do again. Was he wrong in this? (See

Pr 25:19).

But (2) To this Barnabas might reply that no rule was without

exception; that one failure, in a young Christian, was not enough to

condemn him for life; that if near relationship might be thought to

warp his judgment, it also gave him opportunities of knowing the man

better than others; and that as he was himself anxious to be allowed

another trial (and the result makes this next to certain), in order

that he might wipe out the effect of his former failure and show what

"hardness he could now endure as a good soldier of Jesus Christ," his

petition ought not to be rejected. Now, since John Mark did

retrieve his character in these respects, and a reconciliation took

place between Paul and him, so cordial that the apostle expresses more

than once the confidence he had in him and the value he set upon his

services

(Col 4:10, 11;

2Ti 4:11),

it may seem that events showed Barnabas to be in the right, and Paul

too harsh and hasty in his judgment. But, in behalf of Paul, it may

well be answered, that not being able to see into the future he had

only the unfavorable past to judge by; that the gentleness of Barnabas

(Ac 4:36; 11:24)

had already laid him open to imposition (see on

Ga 2:13),

to which near relationship would in this case make him more liable; and

that in refusing to take John Mark on this missionary journey he was

not judging his Christian character nor pronouncing on his fitness for

future service, but merely providing in the meantime against being

again put to serious inconvenience and having their hands weakened by a

possible second desertion. On the whole, then, it seems clear that each

of these great servants of--Christ had something to say for himself, in

defense of the position which they respectively took up; that while

Barnabas was quite able to appreciate the grounds on which Paul

proceeded, Paul was not so competent to judge of the considerations

which Barnabas probably urged; that while Paul had but one object in

view, to see that the companion of their arduous work was one of

thoroughly congenial spirit and sufficient nerve, Barnabas, over and

above the same desire, might not unreasonably be afraid for the soul of

his nephew, lest the refusal to allow him to accompany them on their

journey might injure his Christian character and deprive the Church of

a true servant of Jesus Christ; and that while both sought only the

glory of their common Master, each looked at the question at issue, to

some extent, through the medium of his own temperament, which grace

sanctifies and refines, but does not destroy--Paul, through the

medium of absolute devotion to the cause and kingdom of Christ, which,

warm and womanly as his affections were, gave a tinge of lofty

sternness to his resolves where that seemed to be affected;

Barnabas, through the medium of the same singleness of heart in

Christ's service, though probably not in equal strength

(Ga 2:13),

but also of a certain natural gentleness which, where a Christian

relative was concerned, led him to attach more weight to what seemed

for his spiritual good than Paul could be supposed to do. In these

circumstances, it seems quite possible that they might have amicably

"agreed to differ," each taking his own companion, as they actually

did. But the "paroxysm" (as the word is), the "exacerbation" which is

expressly given as the cause of their parting, shows but too plainly,

that human infirmity amidst the great labors of the Church at Antioch

at length sundered those who had sweetly and lovingly borne together

the heat and burden of the day during a protracted tour in the service

of Christ. "Therefore let no man glory in men"

(1Co 3:21).

As for John Mark, although through his uncle's warm advocacy of his

cause he was put in a condition to dissipate the cloud that hung over

him, how bitter to him must have ever afterwards been the reflection

that it was his culpable conduct which gave occasion to whatever was

sinful in the strife between Paul and Barnabas, and to a separation in

action, though no doubt with a mutual Christian regard, between those

who had till then wrought nobly together! How watchful does all this

teach Christians, and especially Christian ministers and missionaries,

to be against giving way to rash judgment and hot temper towards each

other, especially where on both sides the glory of Christ is the ground

of difference! How possible is it that in such cases both parties may,

on the question at issue, be more or less in the right! How difficult

is it even for the most faithful and devoted servants of Christ,

differing as they do in their natural temperament even under the

commanding influence of grace, to see even important questions

precisely in the same light! And if, with every disposition to yield

what is unimportant, they still feel it a duty each to stand to his own

point, how careful should they be to do it lovingly, each pursuing his

own course without disparagement of his Christian brother! And how

affectingly does the Lord overrule such difference of judgment and such

manifestations of human infirmity, by making them "turn out rather unto

the furtherance of the Gospel"; as in this case is eminently seen in

the two missionary parties instead of one, not travelling over the same

ground and carrying their dispute over all the regions of their former

loving labors, but dividing the field between them!

and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose

Silas--(See on

Ac 15:34)

--going two and two, as the Twelve and the Seventy

(Mr 6:7;

Lu 10:1).

40. and departed, being recommended . . . to the grace of

God--(No doubt by some solemn service; see

Ac 13:3),

as in

Ac 14:26.

It does not follow from the historian's silence that Barnabas was not

so recommended, too; for this is the last mention of Barnabas in the

history, whose sole object now is to relate the proceedings of Paul.

Nor does it seem quite fair (with DE WETTE, MEYER, HOWSON, ALFORD, HACKET, WEBSTER and WILKINSON, &c.) to conclude from this that the Church at

Antioch took that marked way of showing their sympathy with Paul in

opposition to Barnabas.

41. and he went through Syria and Cilicia, confirming the

churches--"It is very likely that Paul and Barnabas made a

deliberate and amicable arrangement to divide the region of their first

mission between them; Paul taking the continental, and Barnabas

the insular, part of the proposed visitation. If Barnabas

visited Salamis and Paphos, and if Paul (travelling westward), after

passing through Derbe, Lystra, and Iconium, went as far as Antioch in

Pisidia, the whole circuit of the proposed visitation was actually

accomplished, for it does not appear that any converts had been made at

Perga and Attalia" [HOWSON]. "This second

missionary tour appears to have proceeded at first solely from the

desire of visiting the churches already planted. In the end, however,

it took a much wider sweep, for it brought the apostle to Europe"

[OLSHAUSEN].