Acts · Chapter 15

V. 1. Coming down from Judea-Perhaps to supply what they thought Paul and Barnabas had omitted.

Verse 1. Except ye be circumcised, &c.] The persons who taught this doctrine appear to have been converts to Christianity; but, supposing that the Christian religion was intended to perfect the Mosaic, and not to supersede it, they insisted on the necessity of circumcision, because, by that, a man was made debtor to the whole law, to observe all its rites and ceremonies. This question produced great disturbance in the apostolic Church; and, notwithstanding the decree mentioned in this chapter, the apostles were frequently obliged to interpose their authority in order to settle it; and we find a whole Church, that at Galatia, drawn aside from the simplicity of the Christian faith by the subtilty of Judaizing teachers among themselves, who insisted on the necessity of the converted Gentiles being circumcised.

Ye cannot be saved.] Ye can neither enjoy God’s blessing in time, nor his glory in eternity. Such an assertion as this, from any reputable authority, must necessarily shake the confidence of young converts.

Verse 1. And certain men which came down from Judea — Probably such as had been of the Pharisees, (verse 5,) or, perhaps, of those priests which were obedient to the faith, Acts 6:7. As they came from Judea, it is likely they pretended to be sent by the apostles at Jerusalem, or, at least, to be countenanced by them. Designing to spread their notions among the Gentiles, they came to Antioch, because that city abounded with Gentile converts, and was the headquarters of those that preached to the Gentiles; and if they could but make an impression there, they supposed their leaven would soon be diffused to all the churches of the Gentiles. And said, Except ye be circumcised after the manner of Moses — That is, Except ye keep the law of Moses, (see verse 5; Galatians 5:3,) ye cannot be saved — Can neither enjoy God’s favour here, nor his kingdom hereafter. Paul and Barnabas had no small dissension and disputation — They strenuously opposed this doctrine; 1st, Because its direct tendency was to subvert the gospel, which they had preached, and which they knew was of itself sufficient for the salvation of men, without the works of the Mosaic law. And, 2d, Because it was a betraying of the natural rights of mankind, who, by the gospel, are left free, both to obey the good laws of the countries where they live, and enjoy whatever rights accrue to them from those laws. Whereas, by receiving the law of Moses, the Gentiles really made themselves the subjects of a foreign power; for that law included, the civil or political law of Judea; and all who received it actually put themselves under the jurisdiction of the high-priest and council at Jerusalem. Hence Paul and Barnabas, as faithful servants of Christ, could not see his truth betrayed; they knew Christ came to free men from the yoke of the ceremonial law, to take down that wall of partition between Jews and Gentiles, and unite them both in himself, and therefore would not hear of circumcising the Gentile converts, when their instructions were only to baptize them. And, as spiritual fathers to them, they would not see their liberties encroached on. There being, therefore, much contention upon this account at Antioch, where there were several converts from among the Gentiles, to whom this doctrine could not but be very disagreeable, and, doubtless, many Jewish Christians, who approved of it; and the peace of the church and the unity of its members being in danger of being broken, to prevent this, if possible, it was judged advisable to get the best satisfaction they could, in an affair which affected the liberties and consciences of many. They determined, therefore, that Paul and Barnabas, and certain others, should go to Jerusalem, about this question — This is the journey to which Paul refers, (Galatians 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 Paul, or some other person, relating to so important an affair. Important indeed it was, and necessary that those 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 at Antioch undoubtedly knew that Paul was under an extraordinary divine direction, and therefore would readily have acquiesced in his determination alone; but as others might have prejudices against him, on account of his having been so much concerned with the Gentiles, it was highly expedient to take the concurrent judgment of all the apostles on this occasion; since their authority was supreme in the church, and their decision alone could put an end to the controversy. It appears from Galatians 2:1, that Titus was one of those who accompanied Paul and Barnabas to Jerusalem at this time. Him, it is probable, Paul had converted in the Lesser Asia: and, being a person of great piety and ability, he had taken him as his assistant in the room of John Mark, at Perga, and had brought him to Antioch; and he, being a Gentile, had consequently much interest in the determination of this question. See Doddridge and Macknight.

Verse 1. Certain men which came down from Judea. Epiphanius says, Cerinthus the heretic was one of the principals in this dissension. But they were, no doubt, of the devil’s sending, to disquiet the brethren, and distress the church. See the note on ver. 5.

Except ye be circumcised. Here we find the jews at issue, and divided in sentiment on the grand point of admission into their religion. Some not only permitted those of other nations, who owned the true God, to live quietly among them, but even to embrace their religion, without circumcision; whilst others would by no means permit them to do so. This controversy continued after they had embraced christianity; some allowing them to embrace christianity without submitting to circumcision and the jewish law, others contending that without circumcision and the observance of the law they could not be saved. These latter were the false apostles which troubled the churches at Corinth, Galatia, and Philippi, and were great enemies to St. Paul, who taught the contrary. It is the same thing to say, they must be circumcised after the manner of Moses, as to say, they must be circumcised and keep the whole law: ver. 5. They held this doctrine as necessary to salvation; and by it subverted the gentile converts, ver. 24, causing them to fall from grace. Galatians 5:4. This they did, agreeably to their common maxim, that all uncircumcised persons go to hell. These false apostles went out from Judea, and were as men who went out from the apostles: ver. 24. St. John therefore says, they went out from us, but they were not of us. 1 John 2:19.

1. Preparations for Council, 1-5.

FOURTEEN years have elapsed since the conversion of the apostle of the Gentiles; and, as we learn by his own account in Galatians 2:1-10, he now goes up from Gentile Antioch to Jerusalem, accompanied not only by Barnabas, but by Titus. The two accounts so complement each other with additional facts, yet so harmonize in the result, as to furnish a chapter of “undesigned coincidences.” Paul obtains from the Jerusalem Church the full concession in behalf of the Gentiles; that they can be admitted into the Christian Church without becoming circumcised Jews; but by conceding some delicate forbearances from unnecessarily offending the prejudices of the Jews.

1. Came down—As from a high metropolis. (See note on Acts 11:2.) So go up in verse 2. Judea—Probably, though not necessarily, from Jerusalem. Taught—According to the Greek imperfect, were continuously teaching.

V. 2. 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, Galatians 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.

Verse 2. No small dissension and disputation] Paul and Barnabas were fully satisfied that God did not design to bring the converted Gentiles under the yoke of circumcision: they knew that Jesus Christ was the end of the law for righteousness (justification) to every one that believed, and therefore they opposed the Judaizing teachers. This was one of the first controversies in the Christian Church; but, though the difference of sentiment was considerable, it led to no breach of Christian charity nor fellowship among themselves.

They determined that Paul, &c.] This verse is read very differently in the Codex Bezæ: genomenhv de ektasewv kai zhthsewv ouk ilighv tw paulw kai tw barnaba sun autoiv. elegen gar o paulov menein outwv, kaqev episteusan, diiscurizomenov. oide elhluqotev apo iJerousalhm, parhggeilan autoiv, tw paulw kai barnaba kai tisin alloiv, anabainein prov touv apostolouv kai

presbuterouv eiv iJerousalhm, opwv kriqwsin epJ autoiv (autwn) peri tou zhthmatov toutou. But when Paul and Barnabas had no small dissension and disputation with them, Paul said, with strong assurance, that they should remain so as they had believed. But those who came from Jerusalem charged Paul and Barnabas and certain others to go up to the apostles and elders to Jerusalem, that a determination might be made by them concerning this question.

And certain other of them] If this be the journey to which St. Paul alludes, Galatians 2:1-5, then he had Titus with him; and how many elders went from the Church of Antioch we cannot tell. This journey was 14 years after Paul’s conversion, and was undertaken by express revelation, as he informs us, Galatians 2:2, which revelation appears to have been given to certain persons in the Church of Antioch, as we learn from this verse, and not to Paul and Barnabas themselves.

Ver. 2. Dissension and disputation. Observe with what zealous warmth the apostle Paul opposes this antichristian design, of introducing circumcision into the christian church. Paul and Barnabas had no small disputation with them. He that could become all things to all men, could not become sin to any man; he therefore enters the lists with them, and earnestly contends for the faith of the gospel, urging that by the death of Christ we are freed from the whole ceremonial law; and that if circumcision were retained, then for the same reason all the other ceremonies ought to be restored, a circumcised person being obliged to observe the ceremonial law. Condescension and compliance ought never to proceed so far as to weaken the truths of the gospel: not to defend it vigorously on some occasions, is to betray it.

2. No small dissension—Paul and Barnabas seem to have been avoided at first by these men. They determined—This they refers to the brethren in verse 1.

Verse 3. Being brought on their way by the Church] That is; the members of the Church provided them with all necessaries for their journey; for it does not appear that they had any property of their own. Declaring the conversion of the Gentiles] Much stress is laid on this: it was a miracle of God’s mercy that the Gentiles should be received into the Church of God; and they had now the fullest proof that the thing was likely to become general, by the conversion of Cornelius, the conversion of the people of Antioch, of Cyprus, Pisidia, Pamphylia, Lycaonia, &c., &c.

Verses 3-5. And being brought on their way by the church — That is, by several of its members; they passed through Phenice and Samaria — Which lay in their way; declaring — To their fellow-Christians, whom they met with in the several towns through which they passed; the conversion of the Gentiles — That is, of multitudes of them, by the blessing of God on their labours. And they caused great joy unto all the brethren — By the account they gave. And when they were come, &c., they were received — That is, solemnly welcomed by the church, and particularly by the apostles and elders who resided at Jerusalem, who all showed them every mark of respect. And they declared all things — That is, the principal things; which God had done by them — That by their ministry he had converted the Gentiles in many countries, and had bestowed upon many of them the Holy Ghost, in the plenitude of his gifts. But, they added, that at Antioch there rose up certain of the Pharisees who believed — Affirming that it was necessary to circumcise them; and that the brethren of Antioch had sent them to lay the matter before the apostles.

Ver. 3. They passed through Phenice and Samaria, declaring the grace of God in the conversion of the gentiles to the Lord. (The situation of Phenice may be seen in the Map.) This journey, with Barnabas and Titus, was undertaken fourteen years after Paul’s conversion, the three first years spent in Arabia and Cilicia being included. On this point the ablest critics seem agreed. Galatians 2:1. This mission was undertaken by revelation from heaven, with special reference to the conversion of multitudes of gentiles; and being all uncircumcised, their admission seriously involved the unity of the church. The thousands of jews in Jerusalem who believed were all zealous of the law.

3. Brought on their way—Honourably escorted and authenticated, so as to be hospitably and deferentially received and forwarded by the Churches on their way. Through Phenice and Samaria—Not through Galilee, but along the Phenician coast probably as far as Ptolemais; then turned eastward through the plain of Esdraelon; thence by Samaria to Jerusalem. Declaring—We see by tracing this journey how Christianity had overspread these regions, and their joy indicates that the Judaizers had sought to oppose them, and shows how largely this Christianity was Gentile and Pauline.

V. 4. They were received-That is solemnly welcomed.

Verse 4. They were received of the Church] The whole body of Christian believers.

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

Verses 3-5. And being brought on their way by the church — That is, by several of its members; they passed through Phenice and Samaria — Which lay in their way; declaring — To their fellow-Christians, whom they met with in the several towns through which they passed; the conversion of the Gentiles — That is, of multitudes of them, by the blessing of God on their labours. And they caused great joy unto all the brethren — By the account they gave. And when they were come, &c., they were received — That is, solemnly welcomed by the church, and particularly by the apostles and elders who resided at Jerusalem, who all showed them every mark of respect. And they declared all things — That is, the principal things; which God had done by them — That by their ministry he had converted the Gentiles in many countries, and had bestowed upon many of them the Holy Ghost, in the plenitude of his gifts. But, they added, that at Antioch there rose up certain of the Pharisees who believed — Affirming that it was necessary to circumcise them; and that the brethren of Antioch had sent them to lay the matter before the apostles.

4. Come to Jerusalem—Paul tells us in Galatians 2:2, that he went up not solely by the prudential conclusion of the Church, but by or rather according to revelation. This may have been a revelation to the Church, or to Paul directing him now to go to the metropolis and obtain from the apostles the full acknowledgment of Gentile rights and his own Gentile apostleship. They declared—That is, in general conversations before the meeting in verse 6. And during this interval before the general meeting Paul held his private interviews with James, Peter, and John, (Galatians 2:2-9,) which, together with the public discussions, resulted in settling Paul’s equal apostleship.

V. 5. 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.

Verse 5. But there rose up certain of the sect of the Pharisees] This verse appears to be part of the declaration made by Paul and Barnabas to this council: for, having stated how God blessed their ministry among the Gentiles, they proceed to declare how all the good work was likely to be destroyed by certain Pharisees, who, having received the Christian faith, came down to Antioch, and began to teach the necessity of circumcision, &c., and thus filled the minds of the young converted Gentiles with doubtful disputations. See the margin.

Verses 3-5. And being brought on their way by the church — That is, by several of its members; they passed through Phenice and Samaria — Which lay in their way; declaring — To their fellow-Christians, whom they met with in the several towns through which they passed; the conversion of the Gentiles — That is, of multitudes of them, by the blessing of God on their labours. And they caused great joy unto all the brethren — By the account they gave. And when they were come, &c., they were received — That is, solemnly welcomed by the church, and particularly by the apostles and elders who resided at Jerusalem, who all showed them every mark of respect. And they declared all things — That is, the principal things; which God had done by them — That by their ministry he had converted the Gentiles in many countries, and had bestowed upon many of them the Holy Ghost, in the plenitude of his gifts. But, they added, that at Antioch there rose up certain of the Pharisees who believed — Affirming that it was necessary to circumcise them; and that the brethren of Antioch had sent them to lay the matter before the apostles.

Ver. 5. But there rose up certain of the sect of the pharisees which believed, and contended in the assembly that it was essential that all gentiles on admission to the communion of the church should be required to be circumcised, and strictly to keep the ceremonial law. A delicate point: the whole weight of the Hebrew ritual and tradition on the one side, and the grace conferred on the uncircumcised by the Holy Ghost on the other.

5. There arose—started up; not in the public council, but in the preparatory discussions. These certain were the counterpart and copartisians of the certain men in verse 1. Pharisees—Paul describes these very zealots in Galatians 2:4-6.

2. Session of the Council, 6.

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.

Verses 6-11. And the apostles, &c., came together to consider of this matter — As the apostles commonly resided at Jerusalem, the greater part of them may have come together on this occasion; and the elders likewise, men most respectable for their grace and gifts, having been chosen to the office of elders from among those on whom the Holy Ghost descended on the day of pentecost. Many of the brethren, too, of the church of Jerusalem were present in this assembly. For the decree, which was passed on the question, runs in the name of the whole church. And when there had been much disputing — Occasioned by those of the sect of the Pharisees, who maintained the necessity of circumcision. It does not appear that this debate was among the apostles themselves; but if it was, if they themselves really debated the matter 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 — And put the assembly in mind, how he had been ordered by God to preach the gospel to Cornelius and the other Gentiles who were with him; and how God, who knoweth the hearts of men, bare them witness — That he accepted them without circumcision, having given them the Holy Ghost, even as to the Jews, and put no difference between them — And the Jews; purifying their hearts — Not by the rites and ceremonies of the law, but by faith. Now therefore — Said he, why do ye not acquiesce in such a determination? Why tempt ye God to put a yoke on the neck of the disciples — So grievous and burdensome, that neither our fathers nor we were able to bear it? — Why provoke ye God by making circumcision necessary to the salvation of the Gentiles, contrary to his declared will in this matter, and contrary to your own conviction. For we — Who have been educated in the Jewish religion, and especially we who are apostles, believe, that through the grace of our Lord Jesus Christ — And not through obedience to the law of Moses, we — Jews, shall be saved even as they — The Gentiles, are to be saved; in one and the same way, namely, through the grace of Christ alone.

Ver. 6. The apostles and elders came together, and the multitude, as in ver. 12; including the whole church, to consider the matter, as in ver. 22.

6. Came together—We have not here an example of what has in Church history been called “a General Council,” that is, an assemblage of delegates and representatives from the various parts of Christendom to consult and decide the affairs of the universal Church. We have simply a respectful delegation from one Church to another Church possessed of superior special advantages for agreeing upon a great question. The so-called General Councils receive from the Romish and Greek Churches profound deference, as of binding authority over their faith. The Seven General Councils are a final appeal for all members of the Greek communion. But none of them could show the inspired authority of this apostolic assembly, who could truly say, It seemed good to the Holy Ghost and to us.

On the question discussed at this council there still remained a variety of shades and opinions. 1. The views of Paul, which were at first unknown to the Church, became the true central doctrine of the Apostolic Church. He consented to the indulgence of all who insisted upon it, in the performance of all those rites of Judaism which were in themselves solemn and devout, though not obligatory performances; PROVIDED, it was not claimed or granted that they were a necessary part of Christianity, or necessary to salvation, and provided they became not a real impediment to the salvation of souls by Christ. 2. But there afterward came the celebrated Marcion, of Pontus, who was an ultra Paulist, discarding not only circumcision and the ritual, but discarding the Old Testament and the very Jehovah of the Old Testament. 3. On the other hand, James, the Bishop (presiding Presbyter) of Jerusalem, rigidly persisted probably in keeping the whole law so far as himself was concerned, and perhaps counselled the same of all Jewish Christians. He with his section of thinkers probably attended through life the prayers, sacrifices, and solemn services of the temple. 4. The Judaists who figured at Antioch went much further than James, and held forth to Gentiles as well as Jews, Ye cannot be saved without the deeds of the Mosaic ritual law. (See notes on Acts 10:1; 11:19; 21:40.) A significant fruit of the triumph of Paul and Gentilism was (as adduced by Paul, Galatians 2:3) that Titus, though a Gentile, was not required by the Council to be circumcised. He was doubtless brought there by Paul as a test case. On the one hand, even if Paul were willing himself to circumcise him in Asia Minor to secure him access to Jews, he would refuse all consent to his circumcision when the requirement of circumcision was the point of controversy at Jerusalem. On the other hand, for the Council to yield the point that this young Gentile could be an uncircumcised Christian, was to surrender the whole matter to Paul. Titus was a living monument of pure Gentile Christianity.

V. 7. 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.

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 laboured 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] afJ hmerwn arcaiwn, 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.

Verses 6-11. And the apostles, &c., came together to consider of this matter — As the apostles commonly resided at Jerusalem, the greater part of them may have come together on this occasion; and the elders likewise, men most respectable for their grace and gifts, having been chosen to the office of elders from among those on whom the Holy Ghost descended on the day of pentecost. Many of the brethren, too, of the church of Jerusalem were present in this assembly. For the decree, which was passed on the question, runs in the name of the whole church. And when there had been much disputing — Occasioned by those of the sect of the Pharisees, who maintained the necessity of circumcision. It does not appear that this debate was among the apostles themselves; but if it was, if they themselves really debated the matter 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 — And put the assembly in mind, how he had been ordered by God to preach the gospel to Cornelius and the other Gentiles who were with him; and how God, who knoweth the hearts of men, bare them witness — That he accepted them without circumcision, having given them the Holy Ghost, even as to the Jews, and put no difference between them — And the Jews; purifying their hearts — Not by the rites and ceremonies of the law, but by faith. Now therefore — Said he, why do ye not acquiesce in such a determination? Why tempt ye God to put a yoke on the neck of the disciples — So grievous and burdensome, that neither our fathers nor we were able to bear it? — Why provoke ye God by making circumcision necessary to the salvation of the Gentiles, contrary to his declared will in this matter, and contrary to your own conviction. For we — Who have been educated in the Jewish religion, and especially we who are apostles, believe, that through the grace of our Lord Jesus Christ — And not through obedience to the law of Moses, we — Jews, shall be saved even as they — The Gentiles, are to be saved; in one and the same way, namely, through the grace of Christ alone.

Ver. 7. When there had been much disputing, Peter rose up and recited what had happened to him in the house of Cornelius. He pleaded, having God on his side, that as the Lord had made them free, they ought not to be entangled with the yoke of bondage. He believed that through the grace of Christ, the gentiles, though uncircumcised, should be saved as well as the jews.

7. Disputing—A free discussion, the main object of which was to bring the facts and principles before the apostles and the Church. It is not perfectly clear that the certain of the sect of the Pharisees of verse 5 formed part of the assembly, since by verses 22, 25, the final action was unanimous.

3. Speech of Peter, 7-11.

A good while ago—The Greek has a very peculiar wording, signifying from ancient days. The apostle speaks as if the days so near to Christ seemed to him already a dim antiquity. He refers to the conversion of Cornelius about ten years agone. We see not the slightest reason for referring his language, as some do, to Christ’s counferring the keys, (Matthew 16:19,) for, 1. The keys were conferred on all the apostles alike, and not upon Peter alone; and, 2. There is no reason to suppose that the keys referred with any specialty to the admission of the Gentiles.

V. 8. God bare them witness-That he had accepted them, by giving them the Holy Ghost.

Verse 8. And God which knoweth the hearts] o kardiognwsthv qeov. We had this epithet of the Divine Being once before; see Acts 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 marturein tini, 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.

Verses 6-11. And the apostles, &c., came together to consider of this matter — As the apostles commonly resided at Jerusalem, the greater part of them may have come together on this occasion; and the elders likewise, men most respectable for their grace and gifts, having been chosen to the office of elders from among those on whom the Holy Ghost descended on the day of pentecost. Many of the brethren, too, of the church of Jerusalem were present in this assembly. For the decree, which was passed on the question, runs in the name of the whole church. And when there had been much disputing — Occasioned by those of the sect of the Pharisees, who maintained the necessity of circumcision. It does not appear that this debate was among the apostles themselves; but if it was, if they themselves really debated the matter 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 — And put the assembly in mind, how he had been ordered by God to preach the gospel to Cornelius and the other Gentiles who were with him; and how God, who knoweth the hearts of men, bare them witness — That he accepted them without circumcision, having given them the Holy Ghost, even as to the Jews, and put no difference between them — And the Jews; purifying their hearts — Not by the rites and ceremonies of the law, but by faith. Now therefore — Said he, why do ye not acquiesce in such a determination? Why tempt ye God to put a yoke on the neck of the disciples — So grievous and burdensome, that neither our fathers nor we were able to bear it? — Why provoke ye God by making circumcision necessary to the salvation of the Gentiles, contrary to his declared will in this matter, and contrary to your own conviction. For we — Who have been educated in the Jewish religion, and especially we who are apostles, believe, that through the grace of our Lord Jesus Christ — And not through obedience to the law of Moses, we — Jews, shall be saved even as they — The Gentiles, are to be saved; in one and the same way, namely, through the grace of Christ alone.

V. 9. 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.

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.

Verses 6-11. And the apostles, &c., came together to consider of this matter — As the apostles commonly resided at Jerusalem, the greater part of them may have come together on this occasion; and the elders likewise, men most respectable for their grace and gifts, having been chosen to the office of elders from among those on whom the Holy Ghost descended on the day of pentecost. Many of the brethren, too, of the church of Jerusalem were present in this assembly. For the decree, which was passed on the question, runs in the name of the whole church. And when there had been much disputing — Occasioned by those of the sect of the Pharisees, who maintained the necessity of circumcision. It does not appear that this debate was among the apostles themselves; but if it was, if they themselves really debated the matter 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 — And put the assembly in mind, how he had been ordered by God to preach the gospel to Cornelius and the other Gentiles who were with him; and how God, who knoweth the hearts of men, bare them witness — That he accepted them without circumcision, having given them the Holy Ghost, even as to the Jews, and put no difference between them — And the Jews; purifying their hearts — Not by the rites and ceremonies of the law, but by faith. Now therefore — Said he, why do ye not acquiesce in such a determination? Why tempt ye God to put a yoke on the neck of the disciples — So grievous and burdensome, that neither our fathers nor we were able to bear it? — Why provoke ye God by making circumcision necessary to the salvation of the Gentiles, contrary to his declared will in this matter, and contrary to your own conviction. For we — Who have been educated in the Jewish religion, and especially we who are apostles, believe, that through the grace of our Lord Jesus Christ — And not through obedience to the law of Moses, we — Jews, shall be saved even as they — The Gentiles, are to be saved; in one and the same way, namely, through the grace of Christ alone.

9. Purifying—Peter here touches the vital matter. What is any religion good for but to purify the heart and make it just before God? If Christ can now do it without circumcision, what need of circumcision?

V. 10. 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?

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, &c., 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, &c., 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, be 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 over whelmed 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.

Verses 6-11. And the apostles, &c., came together to consider of this matter — As the apostles commonly resided at Jerusalem, the greater part of them may have come together on this occasion; and the elders likewise, men most respectable for their grace and gifts, having been chosen to the office of elders from among those on whom the Holy Ghost descended on the day of pentecost. Many of the brethren, too, of the church of Jerusalem were present in this assembly. For the decree, which was passed on the question, runs in the name of the whole church. And when there had been much disputing — Occasioned by those of the sect of the Pharisees, who maintained the necessity of circumcision. It does not appear that this debate was among the apostles themselves; but if it was, if they themselves really debated the matter 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 — And put the assembly in mind, how he had been ordered by God to preach the gospel to Cornelius and the other Gentiles who were with him; and how God, who knoweth the hearts of men, bare them witness — That he accepted them without circumcision, having given them the Holy Ghost, even as to the Jews, and put no difference between them — And the Jews; purifying their hearts — Not by the rites and ceremonies of the law, but by faith. Now therefore — Said he, why do ye not acquiesce in such a determination? Why tempt ye God to put a yoke on the neck of the disciples — So grievous and burdensome, that neither our fathers nor we were able to bear it? — Why provoke ye God by making circumcision necessary to the salvation of the Gentiles, contrary to his declared will in this matter, and contrary to your own conviction. For we — Who have been educated in the Jewish religion, and especially we who are apostles, believe, that through the grace of our Lord Jesus Christ — And not through obedience to the law of Moses, we — Jews, shall be saved even as they — The Gentiles, are to be saved; in one and the same way, namely, through the grace of Christ alone.

10. Tempt ye God—Putting his forbearance to the test by requiring what he does not require, namely, circumcision as a condition to the grace of the Holy Spirit. Able to bear—The Jews could not so sustain the burdens of the law as to attain salvation by the perfection of their obedience. Ever was there that shortcoming that required the ritual atonement, and that failure even in attaining the efficacy of the ritual atonement which left the Jew in sorrowful condemnation, savable by grace alone. Herein, however, the ritual law was but a type and illustration of the absolute moral law, which humanity cannot keep, and, therefore, must be saved by grace. Peter would, therefore, now leave man, without the ritual, to the moral law and Christ’s grace.

V. 11. 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.

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 favour 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.

Verses 6-11. And the apostles, &c., came together to consider of this matter — As the apostles commonly resided at Jerusalem, the greater part of them may have come together on this occasion; and the elders likewise, men most respectable for their grace and gifts, having been chosen to the office of elders from among those on whom the Holy Ghost descended on the day of pentecost. Many of the brethren, too, of the church of Jerusalem were present in this assembly. For the decree, which was passed on the question, runs in the name of the whole church. And when there had been much disputing — Occasioned by those of the sect of the Pharisees, who maintained the necessity of circumcision. It does not appear that this debate was among the apostles themselves; but if it was, if they themselves really debated the matter 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 — And put the assembly in mind, how he had been ordered by God to preach the gospel to Cornelius and the other Gentiles who were with him; and how God, who knoweth the hearts of men, bare them witness — That he accepted them without circumcision, having given them the Holy Ghost, even as to the Jews, and put no difference between them — And the Jews; purifying their hearts — Not by the rites and ceremonies of the law, but by faith. Now therefore — Said he, why do ye not acquiesce in such a determination? Why tempt ye God to put a yoke on the neck of the disciples — So grievous and burdensome, that neither our fathers nor we were able to bear it? — Why provoke ye God by making circumcision necessary to the salvation of the Gentiles, contrary to his declared will in this matter, and contrary to your own conviction. For we — Who have been educated in the Jewish religion, and especially we who are apostles, believe, that through the grace of our Lord Jesus Christ — And not through obedience to the law of Moses, we — Jews, shall be saved even as they — The Gentiles, are to be saved; in one and the same way, namely, through the grace of Christ alone.

11. Grace… saved—Peter here goes the full length of the Pauline doctrine—salvation by grace of Christ to Jew and Gentile alike. If the twelve apostles were formally apostles of but the twelve tribes, why should there not be at least one thirteenth apostle for all the outside Gentile world? And since that Gentile world was far larger than the twelve tribes, why not its thirteenth apostle be mightier than all the twelve?

V. 12. Miracles and wonders-By which also what St. Peter had said was confirmed.

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.

Verses 12-18. Then all the multitude kept silence — Having nothing further to object to what had been advanced; and gave audience to Barnabas and Paul — Who confirmed Peter’s reasoning, by declaring what miracles God had wrought among the Gentiles — By their ministry; of which, the chief miracle was, that he had amply conferred the gifts of the Holy Spirit on the believing Gentiles, although they were uncircumcised. After they had done speaking, James, the son of Alpheus, one of the apostles, answered those who were for subjecting the Gentiles to the law, by adding, in supplement to Peter’s reasoning, that the prophets had foretold the conversion of the Gentiles; so that it was always God’s purpose to make them his people. The passage he appeals to, quoting it according to the reading of the Seventy, is Amos 9:11, 12; where see the notes. It may be thus paraphrased: After this — After the Jewish dispensation expires; I will return — To my people in mercy; and will build again the tabernacle — That is, the house, or family, of David; which is fallen down — Is in a low, degraded state: I will do this by raising from his seed the Christ, who shall erect, on the ruins of his fallen tabernacle, a spiritual and eternal kingdom; that the residue of men — And not the Jews alone; might seek after the Lord — After an acquaintance with him, and the blessings consequent thereon; and all the Gentiles upon whom my name is called — Or who shall be called by my name; who shall be my people. James adds, Known unto God are all his works — This 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 would have been nothing to his present purposes) but of his dispensations toward 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 those dispensations are 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 dependant 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 thereto which man cannot solve.

Ver. 12. Then all the multitude kept silence, and gave audience to Barnabas and Paul. This was a reserve of eloquence, sure to turn the people, as an impetuous tide drives back the streams. Oh how the soul hung upon the ear; how the countenances brightened, while they related their progress from city to city, from province to province; how the word of the Lord had been glorified, and how miracles had been effected by his arm. How princes and nobles, and multitudes of the people had been converted without either number or record; and how the unbelieving jews in all places had stirred up the misguided populace to outrage, imprison, and stone them for the sake of Christ. But in all storms and conflicts, they were more than conquerors through him that loved them. All this was a gentile glory, reflected back on the church of the firstborn.

12. Kept silence—Hushed, not from the tumult of debate, as some commentators think; nor by the power of Peter’s speech, as others; but hushed from eager expectation of what the Antiochian ambassadors will say, and held silent by the thrilling interest of their narrative. Barnabas here, by local propriety, takes precedence, as also in the letter of the Council, (ver. 25,) just as James takes precedence of Peter in Galatians 2:9. Yet it no doubt is true that Jerusalem never so expanded her soul as to take in the greatness of Paul’s apostolate. Miracles and wonders—The tale of these two hardy itinerants could not but possess all the novelty and power of romance to their listening ears. For a brief hour, at least, they stood upon the high platform of Jesus Himself, and their horizon extended into the breadth of his commission, “Go into all the world.” For a moment they realized that Christianity was to become a universal religion by shedding Judaism from its back.

4. Speech of James of Jerusalem, 13-21.

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.

Verses 12-18. Then all the multitude kept silence — Having nothing further to object to what had been advanced; and gave audience to Barnabas and Paul — Who confirmed Peter’s reasoning, by declaring what miracles God had wrought among the Gentiles — By their ministry; of which, the chief miracle was, that he had amply conferred the gifts of the Holy Spirit on the believing Gentiles, although they were uncircumcised. After they had done speaking, James, the son of Alpheus, one of the apostles, answered those who were for subjecting the Gentiles to the law, by adding, in supplement to Peter’s reasoning, that the prophets had foretold the conversion of the Gentiles; so that it was always God’s purpose to make them his people. The passage he appeals to, quoting it according to the reading of the Seventy, is Amos 9:11, 12; where see the notes. It may be thus paraphrased: After this — After the Jewish dispensation expires; I will return — To my people in mercy; and will build again the tabernacle — That is, the house, or family, of David; which is fallen down — Is in a low, degraded state: I will do this by raising from his seed the Christ, who shall erect, on the ruins of his fallen tabernacle, a spiritual and eternal kingdom; that the residue of men — And not the Jews alone; might seek after the Lord — After an acquaintance with him, and the blessings consequent thereon; and all the Gentiles upon whom my name is called — Or who shall be called by my name; who shall be my people. James adds, Known unto God are all his works — This 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 would have been nothing to his present purposes) but of his dispensations toward 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 those dispensations are 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 dependant 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 thereto which man cannot solve.

Ver. 13, 14. James answered: being chairman of the assembly, he summed up the argument, and gave the final opinion. He said, Simeon (calling Simon Peter by his Hebrew name, ˆw[mc) hath declared how God at the first did visit the gentiles, to take out of them a people for his name. To this idea of the calling of the gentiles a cloud of prophecies agree; particularly the words of the prophet Amos 9:11, 12, which he here cites. Of James, Œcumenius writes, that he was bishop of Jerusalem, and brother of the Lord, being the son of Joseph, the husband of the virgin Mary.

V. 14. 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.

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 honour.

Verses 12-18. Then all the multitude kept silence — Having nothing further to object to what had been advanced; and gave audience to Barnabas and Paul — Who confirmed Peter’s reasoning, by declaring what miracles God had wrought among the Gentiles — By their ministry; of which, the chief miracle was, that he had amply conferred the gifts of the Holy Spirit on the believing Gentiles, although they were uncircumcised. After they had done speaking, James, the son of Alpheus, one of the apostles, answered those who were for subjecting the Gentiles to the law, by adding, in supplement to Peter’s reasoning, that the prophets had foretold the conversion of the Gentiles; so that it was always God’s purpose to make them his people. The passage he appeals to, quoting it according to the reading of the Seventy, is Amos 9:11, 12; where see the notes. It may be thus paraphrased: After this — After the Jewish dispensation expires; I will return — To my people in mercy; and will build again the tabernacle — That is, the house, or family, of David; which is fallen down — Is in a low, degraded state: I will do this by raising from his seed the Christ, who shall erect, on the ruins of his fallen tabernacle, a spiritual and eternal kingdom; that the residue of men — And not the Jews alone; might seek after the Lord — After an acquaintance with him, and the blessings consequent thereon; and all the Gentiles upon whom my name is called — Or who shall be called by my name; who shall be my people. James adds, Known unto God are all his works — This 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 would have been nothing to his present purposes) but of his dispensations toward 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 those dispensations are 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 dependant 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 thereto which man cannot solve.

Ver. 13, 14. James answered: being chairman of the assembly, he summed up the argument, and gave the final opinion. He said, Simeon (calling Simon Peter by his Hebrew name, ˆw[mc) hath declared how God at the first did visit the gentiles, to take out of them a people for his name. To this idea of the calling of the gentiles a cloud of prophecies agree; particularly the words of the prophet Amos 9:11, 12, which he here cites. Of James, Œcumenius writes, that he was bishop of Jerusalem, and brother of the Lord, being the son of Joseph, the husband of the virgin Mary.

14. Simeon—Old fashioned Judean James (see note on Matthew 10:3) must not say Peter; and he must pronounce Simon after its ancient form, Simeon. The characteristic fact is a unique proof of the accuracy of Luke’s report. A people for his name—Who shall bear his name, or give honour to his name. James in this verse repeats the point of Peter’s speech; in 15-18 he shows that it is in accordance with God’s predictions and plan according to old Jewish Scriptures.

V. 15. 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.

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 fulfilment of declarations made by the prophets.

Verses 12-18. Then all the multitude kept silence — Having nothing further to object to what had been advanced; and gave audience to Barnabas and Paul — Who confirmed Peter’s reasoning, by declaring what miracles God had wrought among the Gentiles — By their ministry; of which, the chief miracle was, that he had amply conferred the gifts of the Holy Spirit on the believing Gentiles, although they were uncircumcised. After they had done speaking, James, the son of Alpheus, one of the apostles, answered those who were for subjecting the Gentiles to the law, by adding, in supplement to Peter’s reasoning, that the prophets had foretold the conversion of the Gentiles; so that it was always God’s purpose to make them his people. The passage he appeals to, quoting it according to the reading of the Seventy, is Amos 9:11, 12; where see the notes. It may be thus paraphrased: After this — After the Jewish dispensation expires; I will return — To my people in mercy; and will build again the tabernacle — That is, the house, or family, of David; which is fallen down — Is in a low, degraded state: I will do this by raising from his seed the Christ, who shall erect, on the ruins of his fallen tabernacle, a spiritual and eternal kingdom; that the residue of men — And not the Jews alone; might seek after the Lord — After an acquaintance with him, and the blessings consequent thereon; and all the Gentiles upon whom my name is called — Or who shall be called by my name; who shall be my people. James adds, Known unto God are all his works — This 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 would have been nothing to his present purposes) but of his dispensations toward 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 those dispensations are 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 dependant 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 thereto which man cannot solve.

V. 16. 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.

Verse 16. After this I will return, and will build again, &c.] These two verses, 16th and 17th, are quoted from Amos 9:11, 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, tlpnh HANOPHELETH, which is falling down.’“ This is evidently a quotation from Amos 9:11, and a proof that the Jews understood it to be a prophecy concerning the Messiah. See Lightfoot.

Verses 12-18. Then all the multitude kept silence — Having nothing further to object to what had been advanced; and gave audience to Barnabas and Paul — Who confirmed Peter’s reasoning, by declaring what miracles God had wrought among the Gentiles — By their ministry; of which, the chief miracle was, that he had amply conferred the gifts of the Holy Spirit on the believing Gentiles, although they were uncircumcised. After they had done speaking, James, the son of Alpheus, one of the apostles, answered those who were for subjecting the Gentiles to the law, by adding, in supplement to Peter’s reasoning, that the prophets had foretold the conversion of the Gentiles; so that it was always God’s purpose to make them his people. The passage he appeals to, quoting it according to the reading of the Seventy, is Amos 9:11, 12; where see the notes. It may be thus paraphrased: After this — After the Jewish dispensation expires; I will return — To my people in mercy; and will build again the tabernacle — That is, the house, or family, of David; which is fallen down — Is in a low, degraded state: I will do this by raising from his seed the Christ, who shall erect, on the ruins of his fallen tabernacle, a spiritual and eternal kingdom; that the residue of men — And not the Jews alone; might seek after the Lord — After an acquaintance with him, and the blessings consequent thereon; and all the Gentiles upon whom my name is called — Or who shall be called by my name; who shall be my people. James adds, Known unto God are all his works — This 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 would have been nothing to his present purposes) but of his dispensations toward 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 those dispensations are 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 dependant 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 thereto which man cannot solve.

Ver. 16. After this I will return, and will build again the tabernacle of David which is fallen down. To the comment on that place, Dr. Lightfoot adds here, that “Rabbi Nachman said to rabbi Isaac, whence has thou learned when Bar Naphli will come? He said, who is this Bar Naphli? The other replied, he is the Messiah. Dost thou then call Bar Naphli the Messiah? Yes, said he, for it is written, In that day I will build again the tabernacle of David which is fallen down.” — Vol. 2:694.

16. The tabernacle of David—The two verses are quoted nearly accurately from the Septuagint of Amos 9:11, 12. The Jews applied it to the times of the Messiah. By David’s booth or tabernacle is meant the royal dominion of David; to which, as James, the brother of Jesus, well knew, Jesus was the lineal heir by human birth. And, as Jesus was dead, James himself was lineally king of Jerusalem!

It is a remarkable proof of the popular use of the Greek translation of the Old Testament, the Septuagint, that Judaic James should thus quote it even where it seems to vary from the ordinary Hebrew text. Yet the substance of the Hebrew prediction is conveyed in the words quoted. The residue— Other than Jews; a depreciatory term for Gentiles.

V. 17. The Gentiles on whom my name is called-That is, who are called by my name; who are my people.

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 wvrdy yidreshu, they might seek, instead of wvryy yireshu, they may possess, where the whole difference between the two words is the change of the y yod for a d 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 w vau between the two last letters. None of the MSS. collated by Kennicott and Deuteronomy 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.

Verses 12-18. Then all the multitude kept silence — Having nothing further to object to what had been advanced; and gave audience to Barnabas and Paul — Who confirmed Peter’s reasoning, by declaring what miracles God had wrought among the Gentiles — By their ministry; of which, the chief miracle was, that he had amply conferred the gifts of the Holy Spirit on the believing Gentiles, although they were uncircumcised. After they had done speaking, James, the son of Alpheus, one of the apostles, answered those who were for subjecting the Gentiles to the law, by adding, in supplement to Peter’s reasoning, that the prophets had foretold the conversion of the Gentiles; so that it was always God’s purpose to make them his people. The passage he appeals to, quoting it according to the reading of the Seventy, is Amos 9:11, 12; where see the notes. It may be thus paraphrased: After this — After the Jewish dispensation expires; I will return — To my people in mercy; and will build again the tabernacle — That is, the house, or family, of David; which is fallen down — Is in a low, degraded state: I will do this by raising from his seed the Christ, who shall erect, on the ruins of his fallen tabernacle, a spiritual and eternal kingdom; that the residue of men — And not the Jews alone; might seek after the Lord — After an acquaintance with him, and the blessings consequent thereon; and all the Gentiles upon whom my name is called — Or who shall be called by my name; who shall be my people. James adds, Known unto God are all his works — This 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 would have been nothing to his present purposes) but of his dispensations toward 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 those dispensations are 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 dependant 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 thereto which man cannot solve.

Ver. 17. That the residue of men might seek after the Lord. The Hebrew reads, “That the residue of men may possess the remnant of Edom.” The LXX, by a substitution of the word Lord for Edom, evidently understood Amos as speaking of calling the residue of men, or the gentile nations, to seek the Lord, and in the age when the tabernacle of David should rise in Christ.

V. 18. 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.

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 gnwsta apJ aiwnov doubtful, and has thrown esti tw qew panta ta erga autou 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 laboured to find out the sense. Some very learned men, and particularly Schleusner, contend that the word gnwsta, from ginwskein, to know, should be understood here in the same sense in which ady yada is in many parts of the Old Testament, which not only signifies to know, but to approve, love, &c. 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.

Verses 12-18. Then all the multitude kept silence — Having nothing further to object to what had been advanced; and gave audience to Barnabas and Paul — Who confirmed Peter’s reasoning, by declaring what miracles God had wrought among the Gentiles — By their ministry; of which, the chief miracle was, that he had amply conferred the gifts of the Holy Spirit on the believing Gentiles, although they were uncircumcised. After they had done speaking, James, the son of Alpheus, one of the apostles, answered those who were for subjecting the Gentiles to the law, by adding, in supplement to Peter’s reasoning, that the prophets had foretold the conversion of the Gentiles; so that it was always God’s purpose to make them his people. The passage he appeals to, quoting it according to the reading of the Seventy, is Amos 9:11, 12; where see the notes. It may be thus paraphrased: After this — After the Jewish dispensation expires; I will return — To my people in mercy; and will build again the tabernacle — That is, the house, or family, of David; which is fallen down — Is in a low, degraded state: I will do this by raising from his seed the Christ, who shall erect, on the ruins of his fallen tabernacle, a spiritual and eternal kingdom; that the residue of men — And not the Jews alone; might seek after the Lord — After an acquaintance with him, and the blessings consequent thereon; and all the Gentiles upon whom my name is called — Or who shall be called by my name; who shall be my people. James adds, Known unto God are all his works — This 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 would have been nothing to his present purposes) but of his dispensations toward 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 those dispensations are 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 dependant 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 thereto which man cannot solve.

Ver. 18. Known unto God are all his works. From the beginning of the world he foresaw, and inspired his prophets to say, that the gentiles should thus be converted to the Lord, as Barnabas and Paul had just declared.

18. Known… from the beginning—God is not taken by surprise; nor has he changed the eternal plans of his own conduct. What seems a great change to us is, in fact, fully accordant with Jehovah’s most comprehensive plan, which takes all the wise changes into its own scope.

Verse 19. Wherefore my sentence is] dio egw krinw, 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.

Verses 19-21. Wherefore my sentence — My judgment in this matter; is, that we trouble not — With such observances as those now in question; them which from among the Gentiles — The ignorant and idolatrous Gentiles; are turned unto God — Are converted by divine grace to the knowledge and worship of the true God, and to obedience to his gospel. But that we write unto them, that they abstain from all things grossly scandalous, and particularly from pollutions of idols — From every species of idolatry: that they should have no manner of fellowship with idolaters in their idolatrous worship, or in the feasts they hold upon their sacrifices; see 1 Corinthians 10:14; 2 Corinthians 6:14. And from fornication — Which even the philosophers among the heathen did not account any fault. It was particularly frequent in the worship of their idols, on which account these sins are here named together. And from things strangled — That is, from whatever has been killed without pouring out the blood; and from 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, 1st, To be a token to mankind, in all ages, that they would have had no right to take the life of any animal for food, if God had not given them that right, who, therefore, to remind them of it, and impress it on their minds in all generations, denied them the use of blood, and required it to be spilt upon the ground. 2d, In honour of the blood of atonement, Leviticus 17:11, 12. The life of the sacrifice was accepted for the life of the sinner; and blood made atonement for the soul; and therefore must not be looked upon as a common thing, but must be poured out before the Lord, (2 Samuel 23. 16,) and especially in honour of that blood which was in due time to be shed for the sins of the world. Now this prohibition of eating blood, given to Noah and his posterity, and repeated to the Israelites in the law of Moses, and which was never revoked, is here confirmed and made of perpetual obligation. See the notes on Genesis 9:4. For Moses hath, &c. — The sense and connection here may be: To the Jews we need to write nothing on these heads, for they hear the law continually, and are there most solemnly and repeatedly enjoined to abstain from these things.

19. My sentence is—Literally, I judge, or vote. It was the ordinary phrase, agreeing with the Latin Ego censeo, which a Roman senator used in giving his vote. It will not bear the meaning, by some forced upon it, that James, as bishop, finally decides the whole question by authority. What he actually does is to propose the compromise upon which they all harmonize.

V. 20. 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.

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 Acts 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 porneia 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 Genesis 9:4, and for others detailed at the end of this chapter; but also all cruelty, manslaughter, murder, &c., as some of the ancient fathers have understood it.

Instead of tou aimartov, blood, some have conjectured that we should read coireiav, 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 coireiav, 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 Bezæ, 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.

Verses 19-21. Wherefore my sentence — My judgment in this matter; is, that we trouble not — With such observances as those now in question; them which from among the Gentiles — The ignorant and idolatrous Gentiles; are turned unto God — Are converted by divine grace to the knowledge and worship of the true God, and to obedience to his gospel. But that we write unto them, that they abstain from all things grossly scandalous, and particularly from pollutions of idols — From every species of idolatry: that they should have no manner of fellowship with idolaters in their idolatrous worship, or in the feasts they hold upon their sacrifices; see 1 Corinthians 10:14; 2 Corinthians 6:14. And from fornication — Which even the philosophers among the heathen did not account any fault. It was particularly frequent in the worship of their idols, on which account these sins are here named together. And from things strangled — That is, from whatever has been killed without pouring out the blood; and from 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, 1st, To be a token to mankind, in all ages, that they would have had no right to take the life of any animal for food, if God had not given them that right, who, therefore, to remind them of it, and impress it on their minds in all generations, denied them the use of blood, and required it to be spilt upon the ground. 2d, In honour of the blood of atonement, Leviticus 17:11, 12. The life of the sacrifice was accepted for the life of the sinner; and blood made atonement for the soul; and therefore must not be looked upon as a common thing, but must be poured out before the Lord, (2 Samuel 23. 16,) and especially in honour of that blood which was in due time to be shed for the sins of the world. Now this prohibition of eating blood, given to Noah and his posterity, and repeated to the Israelites in the law of Moses, and which was never revoked, is here confirmed and made of perpetual obligation. See the notes on Genesis 9:4. For Moses hath, &c. — The sense and connection here may be: To the Jews we need to write nothing on these heads, for they hear the law continually, and are there most solemnly and repeatedly enjoined to abstain from these things.

Ver. 20. Write unto them, that they abstain from pollutions of idols, by not eating of flesh presented to them, nor drinking out of any vessel used in their feasts. The spirit of this is paternal, and the injunctions are precepts anterior to the law of Moses.

And from fornication. But why write this to christians, to whom every species of impurity is prohibited? The bearing of the injunction must be against polygamy, too common both to gentiles and to jews. On this ground St. Paul calls Esau a fornicator. Hebrews 12:16. This law is enforced by the order of nature, males and females being born in nearly equal numbers.

And from things strangled, and from blood, as stated on Genesis 9:4. Leviticus 17:9. Deuteronomy 12:16-23. Maimonides defines the prohibition to extend to blood taken from the veins of slaughtered animals, and not to blood which may be about the flesh. As the precept is connected with cautions against the effusion of human blood, it was wise and good in the Lord, on allowing animals to be killed for food, to show that he was still the arbiter of his creatures’ lives, by this humane and salutary reservation.

20. Write—Four things are to be prohibited on the grounds of being specially offensive to Jews, namely: 1, idolatrous meats; 2, fornication; 3, flesh of strangled animals; and, 4, eating of blood. These grounds, of course, permit both cautions against committing acts offensive to the ceremonial feelings of the Jews, as the first, third, and fourth, or offences against true morality specially offensive from ritual reasons, as the second.

1. As to idolatrous meats: after parts of the animal idolatrously offered were given to the priests, others were eaten in a banquet, or salted for use, or even sold in the market. From idolatrous feast and market meat the Jew abstained with abhorrence. For he held the meat to be offered to devils, and that the eater ceremonially consecrated himself to the devil so honoured. 2. Fornication was held by the heathen in many cases to be not a sin, but a religious rite performed to some voluptuous deity. Antioch was celebrated for its temple and groves of Daphne, in which licentiousness was a consecrated religious rite. There was no one thing in which Christianity produced a greater revolution than in re-creating the virtue of chastity. But it is against unchastity as connected with idolatry, and avowed to be sacred, that the caution is here directed, and the present grounds are its special offensiveness to the Old Testament conscience. 3 and 4. The shedding of blood was, in the Mosaic ritual, the sacred sacrificial mode of death. Without the shedding of blood there was no remission. Hence, the blood was the symbolical, if not the physical, seat of life. Christians can see that thus the type and the antitype were to harmonize. And as the seat of life, the Jew was taught to hold it sacred from his eating. And as the strangled animal retained his blood, so he was not to be eaten. All these views of reverence for blood were cherished to educate the Jewish mind to the great thought that death is the wages of sin; and that by a death realized by the shed blood is to be the remission, both typical and real. So far as the special reasons for giving these cautions in the document to be issued are concerned, they soon ceased, and the prohibitions ceased with them. But reasons immutable render the second prohibition immutable.

V. 21. Perhaps the connection is, To the Jews we need write nothing on these heads; for they hear the law continually.

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, kata polin, 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.

Verses 19-21. Wherefore my sentence — My judgment in this matter; is, that we trouble not — With such observances as those now in question; them which from among the Gentiles — The ignorant and idolatrous Gentiles; are turned unto God — Are converted by divine grace to the knowledge and worship of the true God, and to obedience to his gospel. But that we write unto them, that they abstain from all things grossly scandalous, and particularly from pollutions of idols — From every species of idolatry: that they should have no manner of fellowship with idolaters in their idolatrous worship, or in the feasts they hold upon their sacrifices; see 1 Corinthians 10:14; 2 Corinthians 6:14. And from fornication — Which even the philosophers among the heathen did not account any fault. It was particularly frequent in the worship of their idols, on which account these sins are here named together. And from things strangled — That is, from whatever has been killed without pouring out the blood; and from 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, 1st, To be a token to mankind, in all ages, that they would have had no right to take the life of any animal for food, if God had not given them that right, who, therefore, to remind them of it, and impress it on their minds in all generations, denied them the use of blood, and required it to be spilt upon the ground. 2d, In honour of the blood of atonement, Leviticus 17:11, 12. The life of the sacrifice was accepted for the life of the sinner; and blood made atonement for the soul; and therefore must not be looked upon as a common thing, but must be poured out before the Lord, (2 Samuel 23. 16,) and especially in honour of that blood which was in due time to be shed for the sins of the world. Now this prohibition of eating blood, given to Noah and his posterity, and repeated to the Israelites in the law of Moses, and which was never revoked, is here confirmed and made of perpetual obligation. See the notes on Genesis 9:4. For Moses hath, &c. — The sense and connection here may be: To the Jews we need to write nothing on these heads, for they hear the law continually, and are there most solemnly and repeatedly enjoined to abstain from these things.

21. For Moses—As the synagogues, with their sabbath services, spread the Mosaic doctrines, and the appended Jewish prejudices, far and wide, so far and wide should these cautions be diffused.

5. Results of the Council, 22-36.

V. 22. 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.

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.

Verses 22, 23. Then pleased it the apostles, &c. — This advice was very acceptable to the apostles and elders, who unanimously declared their approbation of it; with the whole church — Who therefore had a part in this business; to send chosen men — Who might attest that this was the judgment of the apostles and all the brethren. And wrote letters by them — 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, (verse 2,) or in the address of the messengers concerning it, (verse 4,) or in the letter which was written in answer. The apostles, elders, and brethren — These brethren, being neither apostles nor elders, were undoubtedly private Christians, whom the apostles, in their great condescension, joined with themselves on this occasion, as well knowing that their declared concurrence would strengthen the obligation upon the church at Antioch, not only to acquiesce in this decree, but to support it; and it was the more prudent to do it, as the liberty this gave to the Gentile Christians would somewhat affect the secular interests of the inhabitants of Jerusalem.

22. Pleased it—It was the pleasure or decree. This was one of the forms of passing a law. Apostles and elders seem to decree, the whole Church concurring. Chosen men—Who might testify for Jerusalem that she had received the delegates from Antioch with becoming honour, that the epistle from the Church was genuine, that its true meaning thus, and so that Antioch might be assured that Jerusalem reciprocates her sending of delegates. Judas… Barsabas—Mentioned here only. Silas—From Jerusalem now comes one destined to acquire the free progressive spirit of Gentile Antioch, and to be associated with Paul in his labour’s and trials, and to be recorded honourably in his epistles. In Paul’s epistles he uniformly receives his fuller Roman name, Sylvanus.

V. 23. 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.

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 cairein, to be well, to be safe; a very usual form in Greek epistles, the word eucomai being understood, I wish thee to be well.

Verses 22, 23. Then pleased it the apostles, &c. — This advice was very acceptable to the apostles and elders, who unanimously declared their approbation of it; with the whole church — Who therefore had a part in this business; to send chosen men — Who might attest that this was the judgment of the apostles and all the brethren. And wrote letters by them — 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, (verse 2,) or in the address of the messengers concerning it, (verse 4,) or in the letter which was written in answer. The apostles, elders, and brethren — These brethren, being neither apostles nor elders, were undoubtedly private Christians, whom the apostles, in their great condescension, joined with themselves on this occasion, as well knowing that their declared concurrence would strengthen the obligation upon the church at Antioch, not only to acquiesce in this decree, but to support it; and it was the more prudent to do it, as the liberty this gave to the Gentile Christians would somewhat affect the secular interests of the inhabitants of Jerusalem.

23. Apostles… elders… brethren—Clerical and lay are here associated. Syria—Including here all between the Mediterranean and the Lebanon range, but excluding Judea and Samaria. Greeting—It is a curious “undesigned coincidence” that the word greeting is used but once more in the New Testament, and that in the Epistle of James. We may safely from this infer that this letter is also an epistle written by James, and that both are by this same hand.

V. 24. Forasmuch as, &c.-The simplicity, weightiness, and conciseness of this letter are highly observable.

Verse 24. Certain which went out from us] So the persons who produced these doubtful disputations at Antioch, &c., 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.

Verses 24-27. Forasmuch as we have heard, &c. — The simplicity, weightiness, and conciseness of this letter, are highly observable; that certain which went out from us — That is, pretending to be sent out by us; have troubled you with words — By requiring you to be circumcised and to keep the law; subverting your souls — That is, unsettling your minds; to whom we gave no such commandment — No commission to make use of our names, or teach any such doctrine. It seemed good unto us — After duly considering the matter in a general assembly, called for the purpose; to send chosen men unto you — Men of our own body; with our beloved Barnabas and Paul — Whom we greatly respect, as men that have hazarded their lives — In repeated instances, and with great courage; for the name of our Lord Jesus — Such a testimony as this to the reputation of Paul and Barnabas was by no means a mere compliment, but exceedingly prudent, as it might tend to remove the prejudices conceived against them by the Jewish converts or teachers, who, as appears from many passages of the epistles, endeavoured as much as possible to lessen the character of these apostles. It would also be an evidence of the harmony subsisting between them and those of the circumcision. We have sent therefore Judas and Silas — Men that have heard our debates, and are perfectly acquainted with our judgment and decision. This precaution of sending approved witnesses along with the copy of the decree, which was delivered to Barnabas and Paul, was intended to prevent the zealous and bigoted Judaizers from affirming that the letter did not contain a just account of what was determined by the church. For these chosen men, having assisted at the council, would not only tell the brethren of Antioch the same things by mouth, but attest that it was the unanimous opinion of the whole assembly.

24. No such commandment—They went out from us carrying the weight of their Jerusalemite origin, but with no authority from Jerusalem. So, subsequently, Judaists pretended to be followers of Peter, but with no authority from Peter, (1 Corinthians 1:12.)

Verses 24-27. Forasmuch as we have heard, &c. — The simplicity, weightiness, and conciseness of this letter, are highly observable; that certain which went out from us — That is, pretending to be sent out by us; have troubled you with words — By requiring you to be circumcised and to keep the law; subverting your souls — That is, unsettling your minds; to whom we gave no such commandment — No commission to make use of our names, or teach any such doctrine. It seemed good unto us — After duly considering the matter in a general assembly, called for the purpose; to send chosen men unto you — Men of our own body; with our beloved Barnabas and Paul — Whom we greatly respect, as men that have hazarded their lives — In repeated instances, and with great courage; for the name of our Lord Jesus — Such a testimony as this to the reputation of Paul and Barnabas was by no means a mere compliment, but exceedingly prudent, as it might tend to remove the prejudices conceived against them by the Jewish converts or teachers, who, as appears from many passages of the epistles, endeavoured as much as possible to lessen the character of these apostles. It would also be an evidence of the harmony subsisting between them and those of the circumcision. We have sent therefore Judas and Silas — Men that have heard our debates, and are perfectly acquainted with our judgment and decision. This precaution of sending approved witnesses along with the copy of the decree, which was delivered to Barnabas and Paul, was intended to prevent the zealous and bigoted Judaizers from affirming that the letter did not contain a just account of what was determined by the church. For these chosen men, having assisted at the council, would not only tell the brethren of Antioch the same things by mouth, but attest that it was the unanimous opinion of the whole assembly.

V. 26. Men that have hazarded their lives-This is spoken of Paul and Barnabas.

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.

Verses 24-27. Forasmuch as we have heard, &c. — The simplicity, weightiness, and conciseness of this letter, are highly observable; that certain which went out from us — That is, pretending to be sent out by us; have troubled you with words — By requiring you to be circumcised and to keep the law; subverting your souls — That is, unsettling your minds; to whom we gave no such commandment — No commission to make use of our names, or teach any such doctrine. It seemed good unto us — After duly considering the matter in a general assembly, called for the purpose; to send chosen men unto you — Men of our own body; with our beloved Barnabas and Paul — Whom we greatly respect, as men that have hazarded their lives — In repeated instances, and with great courage; for the name of our Lord Jesus — Such a testimony as this to the reputation of Paul and Barnabas was by no means a mere compliment, but exceedingly prudent, as it might tend to remove the prejudices conceived against them by the Jewish converts or teachers, who, as appears from many passages of the epistles, endeavoured as much as possible to lessen the character of these apostles. It would also be an evidence of the harmony subsisting between them and those of the circumcision. We have sent therefore Judas and Silas — Men that have heard our debates, and are perfectly acquainted with our judgment and decision. This precaution of sending approved witnesses along with the copy of the decree, which was delivered to Barnabas and Paul, was intended to prevent the zealous and bigoted Judaizers from affirming that the letter did not contain a just account of what was determined by the church. For these chosen men, having assisted at the council, would not only tell the brethren of Antioch the same things by mouth, but attest that it was the unanimous opinion of the whole assembly.

26. Hazarded their lives—A courteous reference to the narratives given by the two apostles of their missionary journeys.

V. 27. Who will tell you the same things-Which we have written.

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.

Verses 24-27. Forasmuch as we have heard, &c. — The simplicity, weightiness, and conciseness of this letter, are highly observable; that certain which went out from us — That is, pretending to be sent out by us; have troubled you with words — By requiring you to be circumcised and to keep the law; subverting your souls — That is, unsettling your minds; to whom we gave no such commandment — No commission to make use of our names, or teach any such doctrine. It seemed good unto us — After duly considering the matter in a general assembly, called for the purpose; to send chosen men unto you — Men of our own body; with our beloved Barnabas and Paul — Whom we greatly respect, as men that have hazarded their lives — In repeated instances, and with great courage; for the name of our Lord Jesus — Such a testimony as this to the reputation of Paul and Barnabas was by no means a mere compliment, but exceedingly prudent, as it might tend to remove the prejudices conceived against them by the Jewish converts or teachers, who, as appears from many passages of the epistles, endeavoured as much as possible to lessen the character of these apostles. It would also be an evidence of the harmony subsisting between them and those of the circumcision. We have sent therefore Judas and Silas — Men that have heard our debates, and are perfectly acquainted with our judgment and decision. This precaution of sending approved witnesses along with the copy of the decree, which was delivered to Barnabas and Paul, was intended to prevent the zealous and bigoted Judaizers from affirming that the letter did not contain a just account of what was determined by the church. For these chosen men, having assisted at the council, would not only tell the brethren of Antioch the same things by mouth, but attest that it was the unanimous opinion of the whole assembly.

V. 28. 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.

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.

Verses 28, 29. For it seemed good to the Holy Ghost, and, consequently, to us — This may include the decision which the Holy Spirit had given by his descent on Cornelius and his friends, but seems more directly to express the consciousness which this assembly had of being guided by his influences on their minds in the present determination. It cannot, however, be extended to any ecclesiastical councils that have not inspired apostles to preside, as this here had. To lay upon you no greater burden — They allude to the yoke spoken of verse 10. So far were they from delighting to impose on the churches any mere human and unnecessary institutions, that they dreaded enjoining any thing which God had not required, and was not calculated to promote the faith and holiness of the new converts; than these necessary things — Some of the things here mentioned are of perpetual obligation upon Christians of all nations and ages, and they were all necessary for the peace of the church at that time, namely, to avoid giving offence to the converted Jews, and to promote brotherly love between them and the converted Gentiles. The first of them, however, was not necessary long, and the direction concerning it was therefore afterward repealed by the same Spirit, as we read in the former epistle to the Corinthians. With regard to abstaining from blood, concerning which there has been much controversy among divines, we may further observe here, that the eating of it was never permitted the children of God, from the beginning of the world. For, 1st, From Adam to Noah no man ate flesh at all; consequently, no man then ate blood. 2d, 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. 3d, God renewed this prohibition by Moses, which was not repealed from the time of Moses till Christ came. 4th, 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. 5th, From that time, those churches which acknowledged his authority held the eating of blood to be an indifferent thing. But, 6th, 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 counsels, 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. The reader that wishes for further information on the subject of the prohibition of eating blood will find ample satisfaction in an excellent work of Dr. Delaney, entitled, Revelation examined with Candour; a work of great merit, although but little known. See vol. 2. p. 18, &c.

28. Holy Ghost, and to us—See note on Luke 1:3. Two concurrent minds in the same matter, the divine and the human. Man as free in the choice as if God did not will; God’s will as perfectly accomplished as if man’s will were overruled.

V. 29. 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.

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 [Anglo-Saxon] to go, and [A.S.], 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 errwsqe, errhosthe, here used, from rwnnumi, 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!

Verses 28, 29. For it seemed good to the Holy Ghost, and, consequently, to us — This may include the decision which the Holy Spirit had given by his descent on Cornelius and his friends, but seems more directly to express the consciousness which this assembly had of being guided by his influences on their minds in the present determination. It cannot, however, be extended to any ecclesiastical councils that have not inspired apostles to preside, as this here had. To lay upon you no greater burden — They allude to the yoke spoken of verse 10. So far were they from delighting to impose on the churches any mere human and unnecessary institutions, that they dreaded enjoining any thing which God had not required, and was not calculated to promote the faith and holiness of the new converts; than these necessary things — Some of the things here mentioned are of perpetual obligation upon Christians of all nations and ages, and they were all necessary for the peace of the church at that time, namely, to avoid giving offence to the converted Jews, and to promote brotherly love between them and the converted Gentiles. The first of them, however, was not necessary long, and the direction concerning it was therefore afterward repealed by the same Spirit, as we read in the former epistle to the Corinthians. With regard to abstaining from blood, concerning which there has been much controversy among divines, we may further observe here, that the eating of it was never permitted the children of God, from the beginning of the world. For, 1st, From Adam to Noah no man ate flesh at all; consequently, no man then ate blood. 2d, 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. 3d, God renewed this prohibition by Moses, which was not repealed from the time of Moses till Christ came. 4th, 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. 5th, From that time, those churches which acknowledged his authority held the eating of blood to be an indifferent thing. But, 6th, 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 counsels, 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. The reader that wishes for further information on the subject of the prohibition of eating blood will find ample satisfaction in an excellent work of Dr. Delaney, entitled, Revelation examined with Candour; a work of great merit, although but little known. See vol. 2. p. 18, &c.

29. Fare ye well—The ordinary close of a letter anciently, cairein. Be ye in health and vigour.

Verses 30-35. So when they — Paul, Barnabas, Judas, and Silas; came to Antioch, they gathered the multitude — The private Christians, as well as the elders, and other official members of the church; for as they had all been concerned in sending them they had all a right to be informed of the result of their mission; and delivered the epistle — Containing the apostolic decree; which when they had read, they rejoiced — Namely, to find that so venerable an assembly as that which had been held at Jerusalem, had concurred with Paul and Barnabas, in vindicating the liberty of the Gentile converts from the yoke of the Mosaic ceremonies. It must be observed, the church at Antioch consisted chiefly of converted proselytes; and their joy would be in proportion to the anxiety and suspense with which they had waited for the apostles’ determination. And Judas and Silas — The special messengers from Jerusalem thither; being prophets also themselves — That is, preachers of the gospel, or teachers in the church; exhorted the brethren with many words — Did not only deliver the particular message with which they were charged, but, on the occasion of such a numerous and solemn auditory, each of them discoursed largely on the truths and duties of Christianity, exhorting them to adhere to the gospel they had embraced, and to adorn it by a corresponding conduct; and confirmed them — Not only in the belief of their freedom from the law of Moses, as a term of salvation, but in every branch of Christian faith and practice. And after they had continued there a space — A competent time; they were let go in peace — Were dismissed, doubtless, with earnest prayers for the divine blessing upon them and their labours, and with all possible expressions of kindness and respect unto the apostles, from whom they came. Notwithstanding, it pleased Silas — Who, it seems, had formed an intimate friendship with Paul; to abide there still — To continue a while longer than his companion Judas, who had come with him from Jerusalem. Paul also and Barnabas continued in Antioch — It is probable that it was during this time Peter came to Antioch; and, after having conversed for some time freely with the Gentile Christians, separated himself from them, on the arrival of some Jewish zealots from Jerusalem, according to the account given Galatians 2:11, &c., where see the notes.

30. Multitude—The body of the Church, so that this was an interchange from Church to Church. It was from the mother Church to the daughter Church; a parent response to a filial address.

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.

Verses 30-35. So when they — Paul, Barnabas, Judas, and Silas; came to Antioch, they gathered the multitude — The private Christians, as well as the elders, and other official members of the church; for as they had all been concerned in sending them they had all a right to be informed of the result of their mission; and delivered the epistle — Containing the apostolic decree; which when they had read, they rejoiced — Namely, to find that so venerable an assembly as that which had been held at Jerusalem, had concurred with Paul and Barnabas, in vindicating the liberty of the Gentile converts from the yoke of the Mosaic ceremonies. It must be observed, the church at Antioch consisted chiefly of converted proselytes; and their joy would be in proportion to the anxiety and suspense with which they had waited for the apostles’ determination. And Judas and Silas — The special messengers from Jerusalem thither; being prophets also themselves — That is, preachers of the gospel, or teachers in the church; exhorted the brethren with many words — Did not only deliver the particular message with which they were charged, but, on the occasion of such a numerous and solemn auditory, each of them discoursed largely on the truths and duties of Christianity, exhorting them to adhere to the gospel they had embraced, and to adorn it by a corresponding conduct; and confirmed them — Not only in the belief of their freedom from the law of Moses, as a term of salvation, but in every branch of Christian faith and practice. And after they had continued there a space — A competent time; they were let go in peace — Were dismissed, doubtless, with earnest prayers for the divine blessing upon them and their labours, and with all possible expressions of kindness and respect unto the apostles, from whom they came. Notwithstanding, it pleased Silas — Who, it seems, had formed an intimate friendship with Paul; to abide there still — To continue a while longer than his companion Judas, who had come with him from Jerusalem. Paul also and Barnabas continued in Antioch — It is probable that it was during this time Peter came to Antioch; and, after having conversed for some time freely with the Gentile Christians, separated himself from them, on the arrival of some Jewish zealots from Jerusalem, according to the account given Galatians 2:11, &c., where see the notes.

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 Acts 11:27; 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.

Verses 30-35. So when they — Paul, Barnabas, Judas, and Silas; came to Antioch, they gathered the multitude — The private Christians, as well as the elders, and other official members of the church; for as they had all been concerned in sending them they had all a right to be informed of the result of their mission; and delivered the epistle — Containing the apostolic decree; which when they had read, they rejoiced — Namely, to find that so venerable an assembly as that which had been held at Jerusalem, had concurred with Paul and Barnabas, in vindicating the liberty of the Gentile converts from the yoke of the Mosaic ceremonies. It must be observed, the church at Antioch consisted chiefly of converted proselytes; and their joy would be in proportion to the anxiety and suspense with which they had waited for the apostles’ determination. And Judas and Silas — The special messengers from Jerusalem thither; being prophets also themselves — That is, preachers of the gospel, or teachers in the church; exhorted the brethren with many words — Did not only deliver the particular message with which they were charged, but, on the occasion of such a numerous and solemn auditory, each of them discoursed largely on the truths and duties of Christianity, exhorting them to adhere to the gospel they had embraced, and to adorn it by a corresponding conduct; and confirmed them — Not only in the belief of their freedom from the law of Moses, as a term of salvation, but in every branch of Christian faith and practice. And after they had continued there a space — A competent time; they were let go in peace — Were dismissed, doubtless, with earnest prayers for the divine blessing upon them and their labours, and with all possible expressions of kindness and respect unto the apostles, from whom they came. Notwithstanding, it pleased Silas — Who, it seems, had formed an intimate friendship with Paul; to abide there still — To continue a while longer than his companion Judas, who had come with him from Jerusalem. Paul also and Barnabas continued in Antioch — It is probable that it was during this time Peter came to Antioch; and, after having conversed for some time freely with the Gentile Christians, separated himself from them, on the arrival of some Jewish zealots from Jerusalem, according to the account given Galatians 2:11, &c., where see the notes.

Verse 33. They were let go] That is, both had liberty to depart; but Silas chose to stay a little longer with the brethren.

Verses 30-35. So when they — Paul, Barnabas, Judas, and Silas; came to Antioch, they gathered the multitude — The private Christians, as well as the elders, and other official members of the church; for as they had all been concerned in sending them they had all a right to be informed of the result of their mission; and delivered the epistle — Containing the apostolic decree; which when they had read, they rejoiced — Namely, to find that so venerable an assembly as that which had been held at Jerusalem, had concurred with Paul and Barnabas, in vindicating the liberty of the Gentile converts from the yoke of the Mosaic ceremonies. It must be observed, the church at Antioch consisted chiefly of converted proselytes; and their joy would be in proportion to the anxiety and suspense with which they had waited for the apostles’ determination. And Judas and Silas — The special messengers from Jerusalem thither; being prophets also themselves — That is, preachers of the gospel, or teachers in the church; exhorted the brethren with many words — Did not only deliver the particular message with which they were charged, but, on the occasion of such a numerous and solemn auditory, each of them discoursed largely on the truths and duties of Christianity, exhorting them to adhere to the gospel they had embraced, and to adorn it by a corresponding conduct; and confirmed them — Not only in the belief of their freedom from the law of Moses, as a term of salvation, but in every branch of Christian faith and practice. And after they had continued there a space — A competent time; they were let go in peace — Were dismissed, doubtless, with earnest prayers for the divine blessing upon them and their labours, and with all possible expressions of kindness and respect unto the apostles, from whom they came. Notwithstanding, it pleased Silas — Who, it seems, had formed an intimate friendship with Paul; to abide there still — To continue a while longer than his companion Judas, who had come with him from Jerusalem. Paul also and Barnabas continued in Antioch — It is probable that it was during this time Peter came to Antioch; and, after having conversed for some time freely with the Gentile Christians, separated himself from them, on the arrival of some Jewish zealots from Jerusalem, according to the account given Galatians 2:11, &c., where see the notes.

33. In peace—For a brief period the two blessed messengers from Jerusalem are lovingly detained as by the bonds of Christian affection. Then they are dismissed with the word of peace from the Church to the apostles especially, under whose inspired guidance the happy result was obtained. It is sad to think that one of these apostles, Peter, in a subsequent visit to Antioch, after for awhile indulging in the freest social life with the Gentile brethren, did, upon the coming of the persistent Jewish zealots from Jerusalem, change his course and withdraw from Gentile communion, and with “even Barnabas” following his example! It called for all the energy of Paul to rebuke in firm language his venerable senior. But in his last epistle the aged Peter still affectionately remembered “our beloved brother, Paul.”

Verse 34. Notwithstanding it pleased Silas, &c.] 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.

Verses 30-35. So when they — Paul, Barnabas, Judas, and Silas; came to Antioch, they gathered the multitude — The private Christians, as well as the elders, and other official members of the church; for as they had all been concerned in sending them they had all a right to be informed of the result of their mission; and delivered the epistle — Containing the apostolic decree; which when they had read, they rejoiced — Namely, to find that so venerable an assembly as that which had been held at Jerusalem, had concurred with Paul and Barnabas, in vindicating the liberty of the Gentile converts from the yoke of the Mosaic ceremonies. It must be observed, the church at Antioch consisted chiefly of converted proselytes; and their joy would be in proportion to the anxiety and suspense with which they had waited for the apostles’ determination. And Judas and Silas — The special messengers from Jerusalem thither; being prophets also themselves — That is, preachers of the gospel, or teachers in the church; exhorted the brethren with many words — Did not only deliver the particular message with which they were charged, but, on the occasion of such a numerous and solemn auditory, each of them discoursed largely on the truths and duties of Christianity, exhorting them to adhere to the gospel they had embraced, and to adorn it by a corresponding conduct; and confirmed them — Not only in the belief of their freedom from the law of Moses, as a term of salvation, but in every branch of Christian faith and practice. And after they had continued there a space — A competent time; they were let go in peace — Were dismissed, doubtless, with earnest prayers for the divine blessing upon them and their labours, and with all possible expressions of kindness and respect unto the apostles, from whom they came. Notwithstanding, it pleased Silas — Who, it seems, had formed an intimate friendship with Paul; to abide there still — To continue a while longer than his companion Judas, who had come with him from Jerusalem. Paul also and Barnabas continued in Antioch — It is probable that it was during this time Peter came to Antioch; and, after having conversed for some time freely with the Gentile Christians, separated himself from them, on the arrival of some Jewish zealots from Jerusalem, according to the account given Galatians 2:11, &c., where see the notes.

34. Silas to abide—This verse is probably not genuine; being added, as Alford suggests, to account for the fact of Silas’ being still present at Antioch, verse 40.

V. 35. 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, Galatians 2:11, &c.

Verses 30-35. So when they — Paul, Barnabas, Judas, and Silas; came to Antioch, they gathered the multitude — The private Christians, as well as the elders, and other official members of the church; for as they had all been concerned in sending them they had all a right to be informed of the result of their mission; and delivered the epistle — Containing the apostolic decree; which when they had read, they rejoiced — Namely, to find that so venerable an assembly as that which had been held at Jerusalem, had concurred with Paul and Barnabas, in vindicating the liberty of the Gentile converts from the yoke of the Mosaic ceremonies. It must be observed, the church at Antioch consisted chiefly of converted proselytes; and their joy would be in proportion to the anxiety and suspense with which they had waited for the apostles’ determination. And Judas and Silas — The special messengers from Jerusalem thither; being prophets also themselves — That is, preachers of the gospel, or teachers in the church; exhorted the brethren with many words — Did not only deliver the particular message with which they were charged, but, on the occasion of such a numerous and solemn auditory, each of them discoursed largely on the truths and duties of Christianity, exhorting them to adhere to the gospel they had embraced, and to adorn it by a corresponding conduct; and confirmed them — Not only in the belief of their freedom from the law of Moses, as a term of salvation, but in every branch of Christian faith and practice. And after they had continued there a space — A competent time; they were let go in peace — Were dismissed, doubtless, with earnest prayers for the divine blessing upon them and their labours, and with all possible expressions of kindness and respect unto the apostles, from whom they came. Notwithstanding, it pleased Silas — Who, it seems, had formed an intimate friendship with Paul; to abide there still — To continue a while longer than his companion Judas, who had come with him from Jerusalem. Paul also and Barnabas continued in Antioch — It is probable that it was during this time Peter came to Antioch; and, after having conversed for some time freely with the Gentile Christians, separated himself from them, on the arrival of some Jewish zealots from Jerusalem, according to the account given Galatians 2:11, &c., where see the notes.

35. Teaching—Unfolding the system of Christian truths. Preaching— Awakening the Christian emotions by impressive appeals. Many others— Successful preaching and revivals generally make new preachers. PAUL’S SECOND MISSION

from Antioch, through Syria and Asia Minor, into Europe; namely, in Northern Greece, Philippi, Thessalonica, and Berea; in Southern Greece, Athens, and Corinth; thence back by sea, touching Ephesus, Cesarea, and Jerusalem, to Antioch, Acts 15:36-18:23.

1. Disagreement and Separation of Paul and Barnabas, 36-41.

V. 36. 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?

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, Iconiam, 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 36. And some days after — After they had continued a considerable number of days at Antioch; Paul — Whose active spirit was ever forming some new scheme for the advancement of Christianity; said to Barnabas — His former associate; Let us go again and visit our brethren — The churches we have planted; in every city — Wherever we have preached the word of the Lord; let us go and water the seed sown. Those who have preached the gospel should visit those to whom they have preached it; that they may see what effect their ministry has had, and whether any real and lasting fruit has been produced by it. And see how they do — How their souls prosper; how they grow in faith, hope, love; and what is the state of religion among them. And what else ought to be the grand and constant inquiry in every ecclesiastical visitation? As the apostle could not but be sensible of the great danger in which the Gentile converts, in distant countries, were of being perverted by the Jews, and as his zeal for the purity of the gospel would lead him to consider by what means they might most probably be confirmed in the truth, it is likely that another end which he had in view in proposing this journey was, to make these Gentiles acquainted with the decrees which had been ordained by the apostles, elders, and brethren in Judea. For no expedient could appear to him more proper than this, to preserve them from being misled. Accordingly, as we find chap. 16:4, he and his fellow-traveller delivered these decrees to them as they went through the cities.

36. Paul said—The invitation is given by Paul, and he clearly in Luke’s view is the principal in the expedition. Just as in Acts 14:21-25, he turned back to review their former ground, so now his energetic spirit would revisit the scenes of their former labour, and, city by city, ascertain their state, and more fully confirm their faith. How they do—How they hold or prosper.

V. 37. Barnabas counselled to take John-His kinsman.

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.

Verses 37-41. And Barnabas determined — Greek, ebouleusato, counselled, or advised; to take with them — As their minister; John — His nephew, who had set out with them before. But Paul thought not good — Thought it not proper; to take him who departed, &c. — Who had shown such cowardice or fickleness as to desert them in Pamphylia; who had shrunk from the labour and danger of converting those whom they were now going to confirm. And the contention was so sharp — Greek, egeneto paro, xusmov, there was a paroxysm. It is a medical term, signifying a fit of a fever; and here means, a sharp fit of anger; but nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not; that Paul, who had had the right on his side, maintained it with love. The strife, however, between these good men, which certainly was to be lamented, was made the occasion of a more extensive spread of the gospel. For Barnabas sailed with Mark into Cyprus, to visit the churches which he and Paul had planted there in their former journey: and Paul, choosing Silas, who was himself a prophet, and a chief man among the brethren, departed to pursue the course which he had intended; being recommended by the brethren to the grace of God — Which recommendation we do not find that Barnabas waited for. And he went through Syria and Cilicia — Which was his native country, (as Cyprus was that of Barnabas,) confirming the churches — Which had been planted in those parts, in their adherence to the Christian faith. These churches in Cilicia had been formed before the council held in Jerusalem, and probably by Paul. It appears, not only that Paul and Barnabas were afterward thoroughly reconciled, (1 Corinthians 9:6; Galatians 2:9,) but also that John was again admitted by Paul as a companion in his labours, Colossians 4:10; Philemon 1:24; 2 Timothy 4:11.

37. Determined—He presumes not to decide the amount or share of blame. He might have so selected, grouped, and coloured his facts as to have shown to which party he belonged. Yet the sum total of the facts, as he states them, combined with facts elsewhere learned, produce the impression that Barnabas acted from personal affection to a relative, Paul from a regard to the apparent right and the good of the enterprise. He takes his nephew and flies off the track, leaving Paul to select a new colleague instead of Barnabas in Silas, a new minister instead of Mark in Timothy. He goes unblest of the Church, even his own Antioch, leaving Paul and his chosen to receive its commendation to the grace of God.

V. 38. 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.

Verse 38. But Paul thought not good to take him with them] On this subject, see Clarke’s note on “Acts 13:13”.

Verses 37-41. And Barnabas determined — Greek, ebouleusato, counselled, or advised; to take with them — As their minister; John — His nephew, who had set out with them before. But Paul thought not good — Thought it not proper; to take him who departed, &c. — Who had shown such cowardice or fickleness as to desert them in Pamphylia; who had shrunk from the labour and danger of converting those whom they were now going to confirm. And the contention was so sharp — Greek, egeneto paro, xusmov, there was a paroxysm. It is a medical term, signifying a fit of a fever; and here means, a sharp fit of anger; but nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not; that Paul, who had had the right on his side, maintained it with love. The strife, however, between these good men, which certainly was to be lamented, was made the occasion of a more extensive spread of the gospel. For Barnabas sailed with Mark into Cyprus, to visit the churches which he and Paul had planted there in their former journey: and Paul, choosing Silas, who was himself a prophet, and a chief man among the brethren, departed to pursue the course which he had intended; being recommended by the brethren to the grace of God — Which recommendation we do not find that Barnabas waited for. And he went through Syria and Cilicia — Which was his native country, (as Cyprus was that of Barnabas,) confirming the churches — Which had been planted in those parts, in their adherence to the Christian faith. These churches in Cilicia had been formed before the council held in Jerusalem, and probably by Paul. It appears, not only that Paul and Barnabas were afterward thoroughly reconciled, (1 Corinthians 9:6; Galatians 2:9,) but also that John was again admitted by Paul as a companion in his labours, Colossians 4:10; Philemon 1:24; 2 Timothy 4:11.

38. Thought not good—Barnabas previously determined, Paul thought not good; these phrases, both in the Greek and the English, imply personal will on the one side, and moral decision on the other. Departed… went not—Mark’s fault is unreliability, desertion from the post where he was invited and needed. He had probably gone home to his mother’s (Barnabas’ sister’s) house at Jerusalem, and staid until Barnabas took him thence to Antioch, and had given to Paul no proof of any new firmness of character.

V. 39. 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.

Verse 39. The contention was so sharp between them] For all this sentence, there is only in the Greek text egeneto oun paroxusmov; there was therefore a paroxysm, an incitement, a stirring up, from paroxunw, compounded of para, intensive, and oxunw, 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 paroxusmov, paroxysm, denotes this, I answer, it does not. And the verb paroxunomai is often used in a good sense. So Isocrates ad Demosth. cap. xx. malista dJ an paroxunqeihv orecqhnai twn kalwn ergwn, “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, Hebrews 10:24: kai katanowmen allhlouv eiv paroxusmon agaphv kai kalwn ergwn 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 Hebrews 10:24.

Verses 37-41. And Barnabas determined — Greek, ebouleusato, counselled, or advised; to take with them — As their minister; John — His nephew, who had set out with them before. But Paul thought not good — Thought it not proper; to take him who departed, &c. — Who had shown such cowardice or fickleness as to desert them in Pamphylia; who had shrunk from the labour and danger of converting those whom they were now going to confirm. And the contention was so sharp — Greek, egeneto paro, xusmov, there was a paroxysm. It is a medical term, signifying a fit of a fever; and here means, a sharp fit of anger; but nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not; that Paul, who had had the right on his side, maintained it with love. The strife, however, between these good men, which certainly was to be lamented, was made the occasion of a more extensive spread of the gospel. For Barnabas sailed with Mark into Cyprus, to visit the churches which he and Paul had planted there in their former journey: and Paul, choosing Silas, who was himself a prophet, and a chief man among the brethren, departed to pursue the course which he had intended; being recommended by the brethren to the grace of God — Which recommendation we do not find that Barnabas waited for. And he went through Syria and Cilicia — Which was his native country, (as Cyprus was that of Barnabas,) confirming the churches — Which had been planted in those parts, in their adherence to the Christian faith. These churches in Cilicia had been formed before the council held in Jerusalem, and probably by Paul. It appears, not only that Paul and Barnabas were afterward thoroughly reconciled, (1 Corinthians 9:6; Galatians 2:9,) but also that John was again admitted by Paul as a companion in his labours, Colossians 4:10; Philemon 1:24; 2 Timothy 4:11.

Ver. 39. The contention, literally, the paroxysm, was so sharp, that they parted, and divided the sphere of their labours. The reason assigned is, that Mark had departed from the work in Pamphylia. Therefore Paul would not take him again as a colleague to revisit the churches, and launch out into Galatia, and all the western provinces of Roman Asia. This circumstance proved advantageous, as the work of the Lord required a double mission. Paul went through with his second expedition, especially in Galatia and the northern provinces, where he had great success. Barnabas went to Cyprus, his native place, and seems to have taken the Greek islands for his sphere of labour. Disputes between regenerate men are confined to certain points; they still love as brothers in the Lord. Therefore we find Paul, when at Rome, putting Mark the first of his four fellow-labourers, Philemon 1:24; and naming Barnabas to the churches with the highest pastoral honour and respect. 1 Corinthians 9:5, 6.

39. The contention was so sharp—There was a sharpness, paroxusmov, or excitement. The principal word may signify an excitement, whether good, bad, or indifferent. It has been adopted as a medical term, paroxysm; which, however, would not rightly express the mental term. The excitement of a purely ethical emotion, in opposition to a wrong collision from another, may be in a high degree right. Such was very probably the case here with Paul, but certainly not with Barnabas. There was equally a paroxusmov in Paul’s rebuke of Peter at Antioch; but the Church has ever pronounced Paul wholly right and Peter wholly wrong. The same sharpening pervades Paul’s utterance to Elymas, the sorcerer, and indeed the whole epistle to the Galatians. But it is a sharpening against error and wrong. Took Mark—An abruptness of leaving, indicating passion. He loses the honour of bearing the banner of the cross with Paul into Europe. Barnabas henceforth disappears from all authentic history, being mentioned by Paul alone, 1 Corinthians 9:6. As it was to his native Cyprus he went with his young relative, in Cyprus he seems to have remained. Very possibly the quietude of approaching age had some influence in separating him from the young and too active Paul. Legends alone pretend to relate his subsequent life and his martyrdom in Cyprus. An epistle, early as the second century, bears his name, but is neither worthy of his fame, nor accepted as indisputably genuine by the early Church.

V. 40. 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, 1 Corinthians 9:6; Galatians 2:9; but also that John was again admitted by St. Paul as a companion in his labours, Colossians 4:10; Philemon 1:24; 2 Timothy 4:11.

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, &c., &c. 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.

Verses 37-41. And Barnabas determined — Greek, ebouleusato, counselled, or advised; to take with them — As their minister; John — His nephew, who had set out with them before. But Paul thought not good — Thought it not proper; to take him who departed, &c. — Who had shown such cowardice or fickleness as to desert them in Pamphylia; who had shrunk from the labour and danger of converting those whom they were now going to confirm. And the contention was so sharp — Greek, egeneto paro, xusmov, there was a paroxysm. It is a medical term, signifying a fit of a fever; and here means, a sharp fit of anger; but nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not; that Paul, who had had the right on his side, maintained it with love. The strife, however, between these good men, which certainly was to be lamented, was made the occasion of a more extensive spread of the gospel. For Barnabas sailed with Mark into Cyprus, to visit the churches which he and Paul had planted there in their former journey: and Paul, choosing Silas, who was himself a prophet, and a chief man among the brethren, departed to pursue the course which he had intended; being recommended by the brethren to the grace of God — Which recommendation we do not find that Barnabas waited for. And he went through Syria and Cilicia — Which was his native country, (as Cyprus was that of Barnabas,) confirming the churches — Which had been planted in those parts, in their adherence to the Christian faith. These churches in Cilicia had been formed before the council held in Jerusalem, and probably by Paul. It appears, not only that Paul and Barnabas were afterward thoroughly reconciled, (1 Corinthians 9:6; Galatians 2:9,) but also that John was again admitted by Paul as a companion in his labours, Colossians 4:10; Philemon 1:24; 2 Timothy 4:11.

40. Chose Silas—Deliberately remained; made a most wise choice; received the benediction of the illustrious Church of Antioch, and started forth on his second and greater mission, the most important Christian missionary enterprise ever undertaken and accomplished.

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. {See Ancillary Data for Clarke’s Article on

the precept concerning blood.}

ACTS

Verses 37-41. And Barnabas determined — Greek, ebouleusato, counselled, or advised; to take with them — As their minister; John — His nephew, who had set out with them before. But Paul thought not good — Thought it not proper; to take him who departed, &c. — Who had shown such cowardice or fickleness as to desert them in Pamphylia; who had shrunk from the labour and danger of converting those whom they were now going to confirm. And the contention was so sharp — Greek, egeneto paro, xusmov, there was a paroxysm. It is a medical term, signifying a fit of a fever; and here means, a sharp fit of anger; but nothing in the text implies that the sharpness was on both sides. It is far more probable that it was not; that Paul, who had had the right on his side, maintained it with love. The strife, however, between these good men, which certainly was to be lamented, was made the occasion of a more extensive spread of the gospel. For Barnabas sailed with Mark into Cyprus, to visit the churches which he and Paul had planted there in their former journey: and Paul, choosing Silas, who was himself a prophet, and a chief man among the brethren, departed to pursue the course which he had intended; being recommended by the brethren to the grace of God — Which recommendation we do not find that Barnabas waited for. And he went through Syria and Cilicia — Which was his native country, (as Cyprus was that of Barnabas,) confirming the churches — Which had been planted in those parts, in their adherence to the Christian faith. These churches in Cilicia had been formed before the council held in Jerusalem, and probably by Paul. It appears, not only that Paul and Barnabas were afterward thoroughly reconciled, (1 Corinthians 9:6; Galatians 2:9,) but also that John was again admitted by Paul as a companion in his labours, Colossians 4:10; Philemon 1:24; 2 Timothy 4:11.

41. Through Syria—The eastern coastland of the Mediterranean, of which Tyre and Sidon were the chief cities. Cilicia—(See note on Acts 6:9.)