Certain Jews maintain]

A

CHAP. XV.

ND certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.

2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

3 And being brought on their way by the church, they passed through Phenice and Samaria, declaring 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.

[the necessity of

all opposition." And when they had ordained (or appointed) them elders (or presbyters) to instruct and preside among them, they affectionately commended them by prayer to the Lord, on whom they had believed"-namely, the Lord Jesus, whom they doubtless considered as well able to preserve those whom they so solemnly committed to his care: notwithstanding, they are reminded, they must expect to "pass through much tribulation" in their way to the New Jerusalem.

Proceeding in their return, after passing

1

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through several countries which they had before visited, they now pass by sea to Antioch, from whence they first set out on this missionary tour; and there, having! collected the church of that city, where they had received their commission (chap. xiii. 1-3), "they rehearsed all that God had done with (or rather by) them, and how he had opened the door of faith among the Gentiles" that is, an opportunity for the preaching and establishment of the gospel among the heathen nations, as had been long foretold.

CHAP. XV. Ver. 3. And being brought on their way. See chap. xx. 38; xxi. 5, &c.

Ver. 5. But there rose up. - Marg. "rose up (said they)"-making these the words of Paul and Barnabas, in reference to those who troubled them at Antioch: but we consider them as the words of the historian (Luke), as stated in our Exposition.

Ver. 7. After much disputing-Not among the apostles, but between them and the advocates of the necessity of circumcision. A good while ago.-It was about ten years before that Peter had preached to Cornelius and his company, according to the vulgar chronology; but some refer this expression to the divine decrees. See ver. 18.

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.

CHAP. XV.

[the Gentiles;

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. (F)

(F) Ver. 1-21. A dissension in the church respecting circumcision.-Men whose hearts are not deeply engaged in spiritual religion, are the first to spend their zeal on its external services. The persons here spoken of were certain men which came down from Judea" to Antioch; and they are afterwards mentioned (ver. 5) as being of the sect of the Pharisees; and, of course, more zealous for the ritual than for the moral law. These men not only taught the perpetuity of circumcision, but its absolute necessity to salvation: they insisted, therefore, that the Gentile converts should be circumcised to be received into the Christian Church: or, in other words, that the Gentiles must become Jews, before they could be Christians. "It is good always to be zealously affected in a good cause;" but it is much to be regretted, when men not only confine their zeal to external religion, but spend it in promoting schisms, It is moreover to be feared, that this zeal has its foundation generally in the ambition of personal distinction; at least, this was certainly the case with the heresiarchs of the first centuries. While they remained in the church, many of them had neither character nor talents to raise them above others; but the propagation of a new doctrine excited popular attention, and the ability called forth in its defence often excited much greater admiration than the

same, or even superior, talents exerted in the common cause of Christianity. This remark is not meant to discourage freedom of inquiry into the truths of Scripture; but only to check the affectation of novelty and sectarian zeal, by which the peace of the church has been so often unhappily disturbed.

These Christian Pharisees ventured to dispute even with Paul and Barnabas; the church at Antioch therefore deputed those apostles to go and consult the apostles and elders at Jerusalem. On the way thither, through Phenicia and Samaria, these deputies from Antioch related the success with which God had favoured them in preaching among the heathen, which occasioned great joy to all the brethren who heard it: but when they came to Jerusalem, they found there certain Christian Pharisees, maintaining the same opinions with those who had excited these disputes, and who had probably been deputed from them.

The apostles and elders being assembled, Peter, who had returned to Jerusalem after Herod Agrippa's death, "opened the debate by observing, that a considerable time ago God had selected him to preach to the Gentiles, and had blessed his labours with unequivocal success, in purifying their hearts by faith, and in dispensing the Holy Ghost among them, no less than on the Jews. After God himself

Ver. 14. Simeon, i. e. Simon Peter. Ver. 15. The words of the prophets-Especially Amos ix. 11, 12. See Notes there.

Ver. 17. The residue of men-In Amos ix. 12, our translation reads, "The remnant of Edom;" but the Ixx. and Arabic read Adam (or men) for "Edom" and this is generally considered as the true reading. See Kennicott and Newcome,

Upon whom my name is called-i. e. who are converted to the true God.

Ver. 18. All his works-i. e. all his doings or designs; not confining it to the works of Nature.From the beginning of the world-Or from eternity." Doddr. and Wesley.

Ver. 19. My sentence is.-Doddr." I determine." Are turned-Doddr. " are converted."

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 words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such command

ment:

25 It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved

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 of fered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep your. selves, 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.

had thus decided, he said it appeared presumptuous in any person to impose a yoke on the Gentiles, from which the divine indulgence had exempted them. He insisted that the yoke itself, especially when laid on the conscience as necessary to salvation, was intolerable: and he concluded, that even they who still, for charitable and prudential reasons, persisted in the ritual observances, were yet obliged to repose for salvation only on the "grace of the Lord Jesus Christ," as well as these Gentiles, who never had observed them at all. This full testimony of Peter was supported by Paul and Barnabas, who gave large proof of the divine grace vouchsafed to the Gentiles. James, who seems to have been the standing pastor of Jerusalem, confirmed the same argumeut, by the prophets of the Old Testament, agreeably to Peter's declaration of the mercy of God in visiting the Gentiles. He gave his opinion, that the Gentiles should no longer be molested with notions subversive of the grace of God, and tending to teach them dependence on human works, instead of

the atonement of Christ, for salvation. Only he recommended that the Council should direct them to abstain from the pollutions of idols, and from fornication, and from things strangled, and from blood." (Milner's Ch. Hist. vol. i. ch. 1.)

On this we shall only here add, that so far from Peter here appearing as "the prince of the apostles," as the Roman Catholics consider him, he speaks with no authority, but as an individual apostle. He does not even appear to have presided as Moderator; that office being filled by James, who sums up the argument, and concludes with adding-" Wherefore my opinion (or decision) is," &c.: which words, though in themselves unassuming, yet had they been used by Peter (as Doddridge observes), would have been pleaded as decisive of his superiority. As the case stands, they are content to argue from his speaking first on this occasion: a clear proof, as we understand it, that he was not even the President on this occasion, much less did he dictate the decree which was adopted. (See Rhemish Annot. in Acts xv.)

Ver. 27. Judas and Silas.-The former, surnamed Barsabas, is supposed to have been the brother of Joseph Barsabas, one of the candidates for the vacant apostleship, ch. i. 23.—By mouth.—Gr. “ by word." Doddr," by word of mouth."

Ver. 29. And from fornication.-See Notes on 1 Kings xiv. 24; xv. 13, &c. &c. For a full examination of the decree, see Preb. Townsend's New Test. Arr. vol, i. 176-185.

Paul and Barnabas]

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 Autioch, teaching and preaching the word of the Lord, with many others also.

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.

[differ and divide.

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 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. (G)

(G) Ver. 22-41. The decree of the Apostles, formed on the suggestion of St. James, sent to Antioch.-Though James claimed no superiority, it is evident that he presided; and it is much to the honour of his wisdom and prudence, that his suggestions in the council were so unanimously adopted. On the decree itself, we offer the following observations. 1. The introduction severely censures those who, without a divine command, attempt to introduce laws and regulations into the church of God: especially when those laws are of a nature to "subvert the faith," and trouble the consciences of believers, as was the case here, when these men attempted to lay the yoke of the Mosaic law upon the necks of the Gentiles.-2. What relates to the question of circumcision itself, is only negatively expressed: "It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than" is specified in the articles following, neither of which mention circumcision; consequently that is neither enjoined nor forbidden.3. The articles named are stated to be necessary"-that is, things to be necessarily refrained from. Not, indeed, all equally so; for which reason it may be proper to examine them distinctly.

1. To abstain from "meats offered to idols," knowing them to have been so offered; and more especially from partaking

of idolatrous feasts, in which the meats had been so offered. To these, no doubt, Christians were frequently invited, and often probably with the view of ensnaring them: we, in this age (Paganism being abolished), are not under the same temptations; but it deserves to be considered, whether the attendance of Christians at convivial feasts, where " Jolly Bacchus" and "Glorious Apollo" are invoked and eulogized in song, does not involve conduct very similar to that here prohibited. Meats hung up in the shambles, or presented for food, without any notification of having been so offered, we are elsewhere directed to eat, asking no questions. (1 Cor. x. 25.)-2. As to refraining" from blood and from things strangled," so far as this is merely a repetition of the precept given to Noah, we consider it binding on Gentiles, as well as Jews. (See Exposition and Notes on Gen. ix. 1-7.) But farther than that, we consider it binding only in cases wherein our liberty, as Gentiles, might hurt the minds of conscientious Jews.-3. "Things strangled and blood," are understood to comprehend all creatures killed for food without discharging the blood from them; but perhaps the original precept to Noah did not go so far (see our Exposition above referred to), and farther than that went we Gentiles are not bound, otherwise than may be necessary

Ver. 37. Barnabas determined.-Ham. "counselled," Doddr. " advised."

Ver. 39. The contention was so sharp.-The Gr. word is a medical term-a paroxysm of anger.

Paul takes with]

CHAP. XVI.

THEN came he to Derbe and Lys

tra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek :

2 Which was well reported of by the brethren that were at Lystra and Iconium.

3 Him would Paul have to go forth with him; and took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek.

4 And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the

[him Timothy.

apostles and elders which were at Jerusalem.

5 And so were the churches established in the faith, and increased in number daily.

6 Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia,

7 After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not.

8 And they passing by Mysia came down to Troas.

9 And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us.

10 And after he had seen the vision, immediately we endeavoured to

to avoid hurting the consciences of our weaker brethren. (Rom. xiv. 15-20; 1 Cor. viii. 8-13; x. 28.)—4. Fornication: this is, in all cases, a crime against the moral law; but the prohibition seems to be here given with particular reference to the licentious and abominable rites practised in Pagan temples, where the worst crimes made part of their religious services.

With this definitive decree, Paul and Barnabas were dismissed, to return back to the church at Antioch, accompanied by Judas, surnamed Barsabas, and Silas, both prophets," or inspired men, who confirmed the testimony of the apostles, and exhorted the brethren to resist the doctrine of the Judaizing teachers. Thus was harmony restored to the church, and the common cause of Christianity advanced and prospered.

This has been usually called the first Christian Council, and so it was; but it was also unique, as consisting chiefly (if not entirely) of the apostles and other in

A dissension, however, soon arose between Paul and Barnabas. They had agreed to revisit the churches they had already established among the Gentiles; but they differed as to the most suitable person to take with them. Barnabas determined to take with him his relation, John Mark; but Paul, offended with his conduct in deserting them before, refused; and thus they divided, Barnabas went to his native country with his relation above named, but Paul travelled through Syria and Cilicia, accompanied by Silas, who had come with them from Jerusalem. Paul's farther labours and sufferings form the chief subject of the remaining chapters of this book.

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CHAP. XVI. Ver. 1. Timotheus-In English Timothy, to whom Paul afterwards addressed two epistles.

Ver. 3. They knew all that his father was a Greek-And consequently that he was uncircumcised, which would be an insurmountable barrier to his usefulness among the Jews.

Ver. 4 and 5. And they went, &c.-Mr. Townsend, on the authority of Lord Barrington and other critics, places these verses at the end of chap. xv. ; but

Doddr. disapproves the tranposition.

Ver. 7. But the Spirit of Jesus] suffered them not.-Doddr. says, "So many ancient versions, readings, and citations, add the words (of Jesus], that I thought myself not only authorised, but obliged, at least to insert them thus, and perhaps might well have omitted the crotchets. Even "The improved (Unitarian) version" inserts them; and adds, "these words are introduced into the text on the most approved authorities." See Griesbach.