Acts 15

Acts 15:1-11

Some Jewish converts urging it as necessary that the Gentile Christians should observe the law of Moses, Paul and Barnabas go to Jerusalem to consult the apostles and elders upon that question: An assembly is called, in which Peter declares on the side of their liberty. Acts XV. 1—11.

Acts XV. 1.

XXXIII. THE conclusion of the last section left Paul and Barnabas at Antioch, where they continued a considerable time. And now a circumstance occurred which was the occasion of very considerable consequences in the Christian church there and elsewhere; for some persons who came thither from Judea, taught the brethren in their public and private discourses, insisting with great earnestness, and saying to them in the strongest terms, That except ye be circumcised according to the manner prescribed in the law of Moses, and become obedient to all the whole system of his precepts, ye cannot possibly be saved by the gospel; which was intended to make all that are converted to it Jews, and that they could not otherwise be true and genuine Christians.

Acts XV. 1.

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

There being therefore a 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 no small debate arising [on the part] of Paul and Barnabas, who strenuously opposed these Jewish zealots, and maintained against them, that Christians converted from other nations were as free from the Mosaic law as if it had never been given at all; the church thought it advisable to get the best satisfaction they could in an affair which affected the liberties and consciences of so many; and for this purpose they resolved that Paul and Barnabas, and some others of their number, should go up to the apostles ² and elders at Jeru-

When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto

² They resolved, that Paul, &c. should lowed, that this is the journey to which go up to the apostles.] It is generally al. Paul refers, Gal. ii. 1, 2, when he says,

Paul and Barnabas go to Jerusalem to consult upon it.

salem, to know their sentiments about this grand question.

They therefore upon this set out from Antioch, and being brought forward on their journey by several of the church, went through the countries of Phœnicia and Samaria, which lay in their way, relating to all their fellow-christians whom they met with in the several towns through which they passed, the conversion of the Gentiles, by the blessing of God on their labours; and by this account they occasioned great joy to all the brethren.

And being at length arrived at Jerusalem, they were received with all due respect by the whole church, and particularly by the apostles and elders who resided there: And they related to them what great and wonderful things God

that 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 to some other person, relating to this important affair. Important indeed it was, and necessary that these Jewish impositions should be solemnly opposed in time, because a great number of converts, that were zealous for the law, would eagerly fall in with such a notion, and be ready to contend for observance of it. 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 current sense and judgment of the apostles of the circumcision upon this occasion.

And elders at Jerusalem.] By what authority these have been concluded to be some of the hundred and twenty mentioned Acts i. 15, I am yet to learn, notwithstanding what is suggested by Dr. Whitby in loc. and Dr. Benson, Vol. II. p. 55. It seems to me, that any officer of the church, to whom the stated inspection of it was committed, might properly be called elders, whether they were, or were not, of that number.

Being brought forward on their journey by the church] This is plainly the sense of the word προσυμφάνις, which is constantly used to express the regard which was shewn to those, who travelled any where to preach the gospel, or to take care of the affairs of the church whom it was usual

to bring forward on their way. Compare Acts xx. 38; xxi. 5; Rom. xv. 24; 1 Cor. xvi. 6, 11; 2 Cor. i. 16; Tit. iii. 13; and 3 John, ver. 6.

Relating to all their fellow Christians — the conversion of the Gentiles.] It is surprising that the author of Miscell Sacra, (Essay iv. p. 50, & seq.) and Dr. Benson, (Vol. II. p. 49, 50,) should think, Paul and Barnabas told their story in so ambiguous a manner, as to leave room for those who heard them, both here, and at Jerusalem, to conclude, that the Gentiles of whom they spoke were only proselytes of the gate and not idolatrous Gentiles. Had the distinction been material, it would no doubt have been inquired into, and though no inquiry had been made, yet it would have been very disingenuous in Paul and Barnabas, when (as these writers allow) their work had chiefly lain among the idolatrous Gentiles, to conceal that circumstance, and leave the assembly in general terms to make a decree relating to Christian Gentiles, in which in fact but a very small part of them should be concerned. But indeed it is most groundless to imagine, that, if the distinction had been ever so great between proselytes of the gate and other Gentiles, it should in any circumstances, or at any time have been an obnoxious thing, or a thing that should need concealment, that the true God had been preached to idolaters. As for the argument from Gal. ii. 2, I may hereafter give my reasons for concluding, it refers to Paul’s teaching, that even the Jews themselves were by Christ freed from any general obligation in conscience to observe the Mosaic ceremonies.

The apostles and elders meet to consider :

has graciously done with and by them, and gave them an account of the success with which he had blessed their ministry among the Gentiles, in their late travels through Cyprus, Pamphilia, Pisidia, and Lycaonia.

But some of the sect of the Pharisees that believed, who were still zealous for the ceremonial law, rose up and said, That though they, eartily rejoiced in the conversion of so many of the heathen to the knowledge and faith of the gospel, yet it was absolutely necessary to circumcise them, and to instruct and charge them to keep the whole law of Moses, in its ceremonial as well as moral precepts. Others in the company opposed this, as an innovation of a very unreasonable nature, and as what might be attended with pernicious consequences: And to bring the matter to an issue, it was agreed, that at an appointed time it should be debated at large in a full assembly.

And accordingly when the day came, the apostles and elders were gathered together, to consult upon this affair, and to consider what was fit to be determined in it. And after much debate, Peter rose up in the assembly, and said to them, Men [and] brethren, you very well know that some considerable time since, the ever blessed God who is so remarkably among us by many gracious tokens of his presence, chose that the Gentiles by my mouth should hear the

But some of the sect of the Pharisees, &c.] I cannot but wonder with Raphelius, (ex Heod. p. 367,) that Beza and some others should think, this is a circumstance which Paul adds to his story, when the connection so evidently shews them to be the words of Luke the historian, informing us, that these messengers found some at Jerusalem, who held the same unhappy principles which had so much disturbed the peace of the church at Antioch. To support the other interpretation Mr. L’Enfant is obliged to make an addition to the text, and render it, But [said they,] some of the Pharisees, &c. See Wolf. Cur. Philol. in loc.

*After much debate.] The debate which arose in this assembly may indeed prove, that there were some in the church at Jerusalem, who had not a due regard to the authority of the apostles; but it cannot, as man have supposed, afford any just argu-

ment against their inspiration; for this dispute does not appear to have been among the apostles themselves; and, if they really had debated the case awhile, their decision at last might have been under an unerring direction: And I know not any reason to conclude, that their inspiration was always so instantaneous and express, as to supersede any deliberation in their own minds, or any consultation with each other.

*God among us chose.] There seems, as Heinsius and many others have observed, something harsh in this expression, to take it as if Peter had said, “God chose me from among us all.” The words [among us] are wanting in the Syriac Version, and some read [among you;] but the sens given in the paraphrase seems so easy and pertinent, that I see no reason to wish for any authority to change the received reading.

ow God had accepted the uncircumcised Gentiles.

word of the gospel, and believe in that glorious dispensation. And in proof of this, while I was preaching to Cornelius and his family, who were uncircumcised, that God who knoweth the heart bare witness to them that they were accepted by him, by giving them the Holy Spirit in a miraculous effusion and a visible appearance, even as [he did] to us at the very beginning, on that ever memorable day of Pentecost, which fulfilled our Lord’s gracious promise, and furnished us for our great and successful work. And thus it evidently appeared, that he made no distinction between us and them, having purified their hearts as well as ours, by a sincere faith, and thus sanctified them much more effectually than could have been done by any external rite, and made it manifest that he was ready to admit them to the blessings of his gospel.

Now therefore, my brethren, why do you not acquiesce in such a determination? Why do you insist on farther terms as necessary, where the divine will is already sufficiently declared; and go about to tempt God, by a proposition of imposing on the neck of the disciples a grievous and burthensome yoke, which neither our fathers nor we have been able cheerfully and regularly to bear, without being exposed to great inconveniencies and many transgressions in consequence of it? But far from consenting to what some of you propose, we who are sufficiently instructed on this head by our great Master, do fully and assuredly believe, that we ourselves are saved, not by obedience to the works of the law, but by the grace of our Lord

h That the Gentiles by my mouth should hear the word of the gospel.] It is surprising to me, that the learned authors I have so often mentioned above should argue, that, because the persons to whom Peter first preached the gospel were not idolaters, that is, because Cornelius was a worshipper of the true God, (for what his friends were, none can certainly say,) therefore the question now before this assembly must only be, “Whether proselytes of the gate were obliged to observe the whole law of Moses?” (See Miscel. Sacr. Essay IV. and Dr. Benson, Vol. II. chap. 3, § 4, 5, 6.) I see not the force of this argument, since it evidently takes it for granted, both that the assembly would know and recollect that

they were proselytes of the gate, merely from his calling them Gentiles, and also that circumcision would be judged more necessary for such converts than for those who had before been idolaters; both which suppositions appear to me very unwarrantable. Peter’s argument plainly is, “Circumcision cannot be necessary for Gentile converts, because God by the effusion of his Spirit declared his acceptance of uncircumcised Gentiles in Cornelius’s case:” And this argument will be conclusive, if Gentiles be taken in the most extensive, which we are sure was the most usual sense of the word, that is, for all who are not, either by birth, or complete proselytism, Jews.

Reflections on the evil of an imposing spirit, &c.

secr. Jesus Christ, in the same manner as they are : grace of our Lord xxxiii And therefore we cannot consent, that while Jesus Christ, we Acts they have that faith upon which salvation de- shall be saved even xv.11 pends, we should urge upon them the observa- as they. tion of those ceremonial precepts of the law, by which we ourselves know we cannot be jus- tified.

Thus Peter pleaded, and James afterwards seconding his discourse, the council acquiesced in it, (as we shall presently hear,) only enjoining some easy restrictions, to avoid giving unnecessary offence to their circumcised brethren.

IMPROVEMENT.

How early did the spirit of bigotry and imposition begin to 1, 5, work in the Christian church! that fatal humour of imposing a 10 yoke on the neck of Christ’s disciples, by making indifferent things necessary! An unmanly and antichristian disposition; which has almost ever since been rending the church to pieces, and clamorously throwing the blame on those who have been desirous, on principles truly evangelical, to stand fast in the liberty with which their divine Master hath made them free: (Gal. v. 1.) How foolish and how mischievous the error, of making terms of communion which Christ has never made; and how presumptuous the arrogance of invading his throne, to pronounce from thence damnatory sentences on those who will not, who dare not, submit to our uncommissioned and usurped authority.

Prudent undoubtedly was the part which these Antiochian Christians acted upon this occasion, in sending these messengers to the apostles for their determination: And it will be our prudence, now we can no longer in person consult those ambassadors of Christ, to make their writings the man of our counsel, and the standard both of our faith and worship; appealing to the tribunal of Christ, our master and our judge, from those uncharitable censures which we may sometimes incur even from his faithful though mistaken servants, for retaining the simplicity of that religion which these authorized interpreters of his will taught.

Great joy was occasioned to the churches through which Paul and Barnabas passed, when they recounted the conversion of the heathen: O that such joy may be renewed to us, by the success of all who with a truly apostolic selfdenial and zeal go forth at any time to the vast multitudes of the Gentiles which yet remain on the face of this uncultivated earth of ours, so great a part of which is yet in a spiritual sense a wilderness! Whatever success

they may have in one part of our Lord’s vineyard, or we in another, let us all remember it is in consequence of what God does by us and by them; and let us adore the riches of divine grace,

Paul and Barnabas relate what was done among the Gentiles. 219

to which we owe it, that we are chosen to make a part of God’s people ourselves, and to carry the knowledge and power of his gospel to others.

May our hearts be purified by a vital, and not merely enlightened by a notional faith! May that God, who knoweth all hearts, bear witness to us, by giving us his Holy Spirit, to seal us to the day of redemption! And being under the influence of this sacred agent, animated in the most amiable manner to adorn our profession, when we have done all, may we humbly repose ourselves upon the grace of our Lord Jesus Christ, as knowing that it is only by the rich and free display of it that, after all our labour, obedience, and care, we can expect salvation.

Acts 15:12-29

The speech of James, in the assembly of the apostles and elders at Jerusalem, with their decree in favour of the liberty of Gentile converts. Acts XV. 12—29.

Acts XV. 12. THEN all the multitude kept silence, and gave audience to Barnabas

Acts XV. 12.

IT was observed in the last section, that a meeting of the apostles and elders was held at Jerusalem, on account of that attempt which the Judaizing Christians had made at Antioch, to bring the believing Gentiles under the yoke of the Mosaic law; and an account was given of that speech in their favour with which Peter had opened it, wherein he recounted the story of Cornelius, and the manner in which he and his friends were admitted into the church, without circumcision, yet with most evident tokens of divine approbation. It was then judged convenient, that they who had been in a peculiar manner the apostles of the Gentiles, should proceed with their narration: And accordingly the whole multitude which was assembled, kept silence, and attended to Barnabas and Paul, while

The whole multitude] I suppose this whole multitude is spoken of ver. 22, as the whole church; for I cannot enter into the force of those reasons on which the learned Beza concludes, that all that is mentioned from the sixth to the twenty first verse, passed in a symbol of ministers only, and was not communicated to the rest of the church till afterwards, when they acquiesced in the letter, which contained the result of this meeting; ver. 22, & seq. It seems to me most probable, that is was

in one of their worshipping assemblies that Paul and Barnabas had declared all things that God had done with them; (ver. 4,) and that now at another, yet more numerous, and held on this particular occasion, they told the story more largely, with an account of particular miracles and other occurrences: And this the word [multitude] seems farther to imply. Yet I presume not absolutely to determine the question.

James shews, that this agreed with what the pro

they were relating what great signs and wonders God had done among the heathen by them, to reclaim them from their idolatries;ᵇ and with what miraculous operations he had confirmed their method of admitting them into the Christian church, though they never made any effort towards engaging them to be circumcised, and become Jews.

Then after they had done speaking, James the son of Alpheus, one of the apostles, answered,ᶜ saying, Men [and] brethren, I desire you would attentively hearken unto me, while I give you my most deliberate thoughts on this important question. Our beloved brother Simon Peter hath just been relating, how God first looked down on the Gentiles in his abundant mercy, to take from among them a people for the honour of his name, who should with us be accounted to him for a generation; sending his servant to them in an extraordinary manner, and crowning his labours with such tokens of success, and such characters of divine acceptance, as could leave no doubt as to the regularity of his proceedings; to all which the relations made by our other brethren, Barnabas and Paul, do wonderfully agree. And, though this may seem quite contrary to some of our prejudices in favour of our nation and the law of Moses, yet, if we will give ourselves leave impartially to examine and consider, we shall find it by no means incredible; for the words of the prophet harmonize with this, as it is written, particularly by Amos, (chap. ix. 11, 12,) “After this I will return to my people in mercy, and will restore

ᵇ Done among the heathen by them, to reclaim them from their idolatries.] For the reasonableness of taking it in this extent, see note ᵇ, § 33, p. 217

ᶜ James answered.] It is plain from hence, that the matter was not determined by virtue of any authority in Peter; and it seems very providential, that James should have made such a speech on this occasion, and that he should have used the expression, xcix, I determine, (ver. 19;) which, had it been found in Peter’s speech, would have been a much more plausible argument in favour of his weakly boasted supremacy, than the whole Scripture, now affords. It may not be im roper also to

observe, that, if Peter had introduced his discourse like that of James, with saying, Hearken unto me, it would no doubt have been strenuously pleaded in the same view. They who have interpreted this, as an instance of the authoritative proceedings of a bishop in his own diocese, have not to be sure sufficiently considered the difference between the apostolical and episcopal office, nor how little pretence any supposed episcopal power of James at Jerusalem could give him, to dictate to Peter and his other brethren, in deciding a cause, in which the whole Christian world, an not only his own supposed diocese, was concerned.

oretelling the conversion of the Gentiles.

the house and build up the tabernacle of David my servant, which is fallen down,⁴ yea, I will rebuild its ruins, and set it upright again, with such strength and glory as shall be observed by all around: That not the Jews alone, but all the remainder of men, may earnestly seek the Lord,⁵ even all the heathen nations upon whom my name is called, who in that day shall know my name, and be received into the number of my people, saith the Lord Jehovah, who by his almighty power, with unfailing faithfulness, doth all these things.”

[Now] such a prediction is agreeable to the wise and steady plan of the divine government; for all his works are from eternity itself known unto God,⁶ whom no unexpected event can ever surprise, but who has fixed his schemes on so perfect and exact a foresight of the most contingent events, that he is never under any necessity of changing them in the minutest circumstance.

⁴ After this I will return, &c.] These words are quoted from Amos ix. 11, 12, according to the reading of the Seventy, who might probably follow a corrector copy of the Hebrew than the present; and Bishop Chandler (of Christianity, p. 174,) seems very justly to argue, that the Jews understood and admitted the words in the sense that James quotes them, or they would not have submitted to his interpretation, considering how strongly they were prejudiced against the consequence he drew from them.

⁵ That the remainder of men, &c.] De Dieu has a learned and curious note here, to account for the variation of this quotation from the original. If the ancient reading were, That they may possess the remnant of Edms, (which there is room to question,) we must suppose with Grotius, Cradock, and others, that, as the prophets declared some of the greatest enemies of the church, such as the Edomites were, should submit themselves to it, the apostle had a right to interpret these words, as in effect declaring, that all the residue of men, that is, the whole Heathen world, should be converted. Dr. Sykes (of Christianity, p. 294,) very justly refers this to the bringing in the fulness of the Gentiles in the latter day; nevertheless, as he there well observes, they would in this view afford a very good argu-

ment for admitting, in the most candid manner, those of them who were already converted The Heathen upon whom the name of God is called, is so proper a description of those that are converted to the true religion, that, when any urge that it must refer to those who were before their conversion to Christianity worshippers of the true God, it only shews how much they are distressed for arguments to support an hypothesis. See below, note ⁶.

⁶ All his works are from eternity known unto God.] It is plain, the apostle does not (as some have strangely asserted,) speak of God’s works in the natural world, which had been nothing at all to his present purpose, but of his dispensations towards the children of men. Now he could not know those, without knowing the characters and actions of particular persons, on a correspondence to which, the wisdom and goodness of those dispensations is founded Thus, for instance, he must have known there would be Gentile idolaters, (a thing as dependent on the freedom of the human mind, as any thing we can imagine,) or he could not have known, that he would call them into his church. This text therefore must remain an unanswerable proof, amongst a thousand more from the world of God, that he certainly foreknows future contingencies.

OL. 3.

He concludes, that the Gentile SECT. Wherefore I cannot but deter xxxiv. mind, and I doubt not but — concur with me, that we ought Acts those who from among the Gent xv. 19 by divine grace to the knowledge of the true God, and to obedient pel, with such observances 20 question; But only to write the abstain from things grossly such as would give greatest brethren of the circumcision from the abominable pollution ficed unto idols, and fornication ing that which is strangled, a I cannot but determine in my own mind.] This the word κειναι may naturally express, and be taken to imply, judging in our own mind, without pretending to impose that judgment on others. Those who from among the Gentiles are converted to God.] It is evident, this description much better suits those, who were now, as it is elsewhere expressed, (1 Thess. i. 9,) turned from idols to serve the living and true God, than those who, having had the knowledge and fear of God before, were now instructed in what was peculiar to Christianity. The pollutions of idols, and fornication, and that which is strangled, and blood.] It is not for a note in such a work, to enter into all the difficulties and niceties of this text, or the various opinions of commentators upon it. Omitting for the present what may be said of fornication as mentioned here, which I shall refer to note below, I must declare, that on the whole, the most rational interpretation of the passage seems to be this: That though neither things sacrificed to idols, nor the flesh of strangled animals, nor blood, have, or can have, any moral evil in them, which should make the eating of them absolutely and universally unlawful; (compare 1 Cor. viii. 1, 8, 9; Rom. xiv. 14; & seq. 1 Tim. iv. 4; Mat. xv. 11;) yet they were here forbidden to the Gentile converts, because the Jews had such an aversion to them, that they could not converse freely with any who used them. This is plainly the reason which James assigns in the very next words, (ver. 21,) and it is abundantly sufficient. This reason is now ceased, and the obligation to abstain from these things ceases with it. But, were we in like cir-

assembly agree to this, and write accordingly.

And though the latter of these have no moral and universal evil in them, yet it is necessary to join the prohibition of them to that of the former; for we know that Moses hath from ancient generations had, and still continues to have, those who preach him and his institutions in every city, being read in all the Jewish synagogues every sabbathday; and these things are so expressly forbidden in his law, that while the Gentile Christians indulge themselves in any of them, it will be impossible there should be that communion and harmony between them and the Jewish converts, which the honour and edification of the church requires.

This advice was very acceptable to the whole assembly, who unanimously declared their approbation of it: Now then it seemed good to the apostles and elders, and all the church there met together, to send to Antioch, with Paul and Barnabas, some chosen men from among themselves, to add the greater authority to the report made in a matter of so great importance; and the persons they selected on this occasion were Judas sirnamed Barsabas, and Silas, who were both men of principal account among the brethren, and persons who well deserved the high reputation they possessed.

These therefore they dispatched to Antioch, writing by their hand these things that follow: The apostles, and elders, and other brethren assembled at Jerusalem, send greeting to all

and not merely on those who had known the true God before they became Christians, these injunctions must be as extensive as that demand. Grotius has a learned and curious note on this text, which I could wish might be consulted by those that have opportunity.

Judas sirnamed Barsabas.] Some have thought, this was the same with Joseph called Barsabas, (Acts i. 23,) candidate with Matthias for the apostleship, the son of Alpheus or Cleopas, and brother to at least two of the apostles, James now present and Jude, than whom we know not any one person, not an apostle, of greater note in the church at this time. Others suppose, that he was brother to him. See Dr. Benson, Vol. II. p. 55.

Silas.] This seems to have been the person elsewhere called Sylvanus; (2 Cor. i. 19; 1 Thess. i. 1; 2 Thess. i. 1; 1 Pet. v. 12; a most intimate friend and beloved companion of Paul, and as it seems also a citizen of Rome; Acts xvi. 37.

Writing, &c.] As for the construction of ʔeʔʔeʔ with aʔeʔoʔoʔ, and some other supposed solecisms of this kind, I with pleasure refer the learned reader to Raphelius, Not. ex Herod, p. 370—372, and p. 510—513.

And other brethren.] I conclude with Mr. L’Enfant, that these brethren, who were neither apostles nor elders, were private Christians, whom the apostles in their great condescension joined with them on this occasion, as well knowing, that their declared concurrence would strengthen their obligation not only to acquiesce in this decree, but to support it. And it was the more prudent to do it, as the libert this gave to the Gentile Christians would something affect the secular interests of inhabitants of Jerusalem.

Inhabitants of Jerusalem.

The letter from Jerusalem containing the ee,

the brethren converted to the Christian faith rom among the Gentiles, and particularly to those in Antioch, and the other parts of Syria, and in the province of Cilicia. Forasmuch as we have been informed, that some going out rom among us, with a pretence that we had sent them forth, to whom nevertheless we gave no commission to make use of our names, have troubled you with their discourses, unsettling your minds, by confidently saying, that [you must] all be circumcised, and keep all the precepts of the law of Moses, or otherwise you cannot possibly be saved: We, being unanimously assembled to debate this matter, have thought proper to send you chosen men of our own body, with our beloved brethren Barnabas and Paul; Whom, by the way, we highly esteem, as men that have courageously, in repeated instances, exposed their lives for the name of our Lord Jesus Christ. With them we have therefore sent two of our brethren, Judas and Silas, the bearers hereof, who will also tell [you] by word of mouth the same things that we now write, together with the circumstances of our consultation on this head, which we pass over, as the particular detail of them would carry us beyond the proper bounds of a letter. For it hath seemed good to the Holy Spirit, and therefore to us, who desire in all things to conform ourselves to his sacred direction, to impose no further burthen upon you besides these necessary things; Namely, that you abstain from

To whom we gave no commission.] This was directly fixing the lie upon them, if they had pretended to use the apostles’ names in imposing their tenets; and, as the matter of fact was known, would be a proper means of weakening their credit, and so render them less capable of doing mischief.

That have exposed their lives, &c.] Such a testimony to the reputation of Paul and Barnabas, was far from being a mere compliment, but exceedingly prudent, as it might be the means of removing the prejudices conceived against them by the Jewish converts or teachers, who, as it appears from many passages of the epistles, endeavoured as much as possible to lessen the character of these apostles. It would also be an

useful expression of the harmony between them and those of the circumcision.

It hath seemed good to the Holy Spirit.] This may include the decision which the 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 their present determination. But it cannot be extended to any ecclesiastical councils, that have not inspired apostles to preside, as they did here. See Bp. Burnet on the Articles, p. 196.

These necessary things] They were al undoubtedly necessary, in order to promote a free converse between the Jewish and Gentile Christians, and especially t

as to what things the Gentile converts should observe.

stain from meats of- things offered to idols, and from blood, and from fered to idols, and any thing that is strangled, and from fornicafrom blood, and from tion: from which you will do well to keep yourthings strangled, selves at the greatest distance that may be. and from fornica- And so we bid you heartily Farewell; wishing tion: from which if ye keep your- you, with the sincerest affection, all peace and selves, ye shall do prosperity in our common Lord, which, in the well. Fare ye well observation of these directions, you may expect."

IMPROVEMENT.

LET us adore the divine condescension in looking with pity verse upon the Gentiles, to take from among them a people for his name. 14 We are that people; let it be our concern, that, as his name is named upon us, we render it becoming honours, and remember what an obligation it lays upon us to depart from iniquity! (2 Tim. ii. 19.) May the fallen tabernacle of David also, in due time 16, 17 be raised up, and all its ruins repaired; that, when God’s ancient people are remembered by him, the residue of men may seek after the Lord, and the fullness of the Gentiles may be brought in! God

secure communion at the table of the Lord, where we cannot imagine the Jews would have eaten and drank with persons, whom they thought in so polluted a state, as those who indulged themselves in the things here prohibited. On the other hand, it seems the Jews on these conditions gave up any farther debate about the rest of forbidden meats, as well as circumcision, and many other articles.

And from fornication.] As the infamy of what is commonly called simple fornication was not so great among the Gentiles, as the nature of the crime deserved, it has been generally thought, that the church at Jerusalem chose to add this prohibition, though it might be a kind of digression from the immediate design of their letter to do it. Others interpret the word of marriage within the degrees of kindred prohibited by the Mosaic law. (Lev. xviii 6— 18.) Mr. L’Enfant would explain it of victims offered by prostitutes out of their scandalous hire; (Deut. xxiii. 18;) which, he says, makes a beautiful sense, and obviates a very considerable difficulty. Heinsius also vindicates this interpretation at large, and shews that Athanasius uses my vix for magnum Sveris. I pretend not absolutely to determine the question; but think it material to observe, that, if it be taken in the worst sense that can be imagined, it cannot prove the universal unlaw-

fulness of eating blood, since not only that, but eating things sacrificed to Idols, and strangled, are joined with fornication; and yet we are sure, that neither of them were absolutely evil in themselves, or universally forbidden. (Compare I Cor. viii 1, 8, 9, and the other texts cited above in note on ver 20.) It is remarkable, that both Ireneus, (adv. Har. lib. iii. cap. 12,) and Cyprian, (Testimon. lib. iii. cap. 119,) in quoting these words, add, “And do not to others, what you would not have done unto yourselves” But, as no ancient version, or valuable manuscript, has this addition, and it seems not to suit the connection in which it stands, I cannot but conclude it the spurious interpolation of some, who admired this noble maxim so highly, as to attempt, though in an irregular method, to recommend it to the utmost.

From which you will do well to keep yourselves.] That is, you may hope it will end well. This gentle manner of concluding was worthy the apostolical wisdom and goodness. Too soon did succeeding councils of inferior authority change it for the stile of anathemas; forms which have, I doubt not, proved an occasion of consecrating some of the worst passions of the human mind under sacred names, and which, like some illjudged weapons of war, are most likely to hurt the hand from which they are thrown.

Reflections on the liberty given to the Gentile converts.

who hath a complete view of all his schemes, and of all his works from the foundation of the world, will accomplish this also in its season. In the mean time, let us gratefully acknowledge what he has already done.

Let us be peculiarly thankful that we are freed from the burthens of the Mosaic institution, and called to a law of liberty. Yet let us take due heed that we do not abuse it to licentiousness. (Gal. v. 13.) Let us learn from the tenor of this decree, tenderly to regard even the prejudices of our Christian brethren, and to be careful that we do not violently overbear them; but rather that, so far as honour and conscience will allow, we become all things to all men, and be willing in some respect to deny ourselves, that we may not give unnecessary offence to others.

Most prudently did the apostles determine this affair, under the influence of the Divine Spirit; and whatever hath seemed good to the Holy Ghost, and to them, let us treat with all becoming regard. The messengers from Antioch, by whom they returned this decree, were persons of an amiable character indeed: They had hazarded their lives in the service of Christ, and joyfully went on to expose them to new dangers; thinking themselves, no doubt, exceeding happy in the success of this negociation, as also in the society of those pious brethren of the circumcision, who accompanied them in their return with this letter. May the blessed time come, when the ministers of Christ of all denominations, laying aside their mutual animosities, shall agree to study the things which make for peace, and the things wherewith one may edify another! (Rom. xiv. 19.) Then will liberty and truth have a more easy and universal triumph, while love melts and cements those souls whom rigorous severity has only served to harden, to disunite, and to alienate.

Acts 15:30

The messengers from the assembly at Jerusalem arrive at Antioch, and after continuing there some time, Paul with Silas, and Barnabas with John sirnamed Mark, set out different ways, to visit the churches they had lately planted. Acts XV. 30, to the end.

Acts XV. 30.

THE reader has been just presented with a copy of that important letter which the apostles, and elders, and church at Jerusalem sent to the Gentile Christians, by two of their own body, in conjunction with Paul and Barnabas: They therefore being thus dismissed, came to Antioch, and assembling the whole multitude of the church there, they delivered the epistle to

Acts XV. 30.

S O when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle.

sengers arrive at Antioch with the decree.

them: And when they had read [it,] they all rejoiced for the consolation [it brought,] in assuring them, that so venerable an assembly concurred in vindicating their liberty from the yoke of the Mosaic ceremonies.

And at the same time Judas and Silas, who were the special messengers from Jerusalem thither, being prophets also themselves, (persons of great ability in the knowledge of the scriptures, and eminently qualified for the work of the ministry,) did not only deliver the particular message with which they were charged, but on occasion of such a numerous and solemn auditory, each of them in a copious discourse exhorted and strengthened the brethren, most affectionately endeavouring to confirm them in their adherence to that gospel which they had embraced, and pressing them to a conduct answerable to it.

And having made some stay there, they were dismissed with great respect and most affectionate desires of prosperity and peace from the brethren at Antioch, to return to the apostles from whom they came; whose friendly care of them the church at Antioch most gratefully acknowledged. But Silas, having formed a most intimate and endearing friendship with Paul, thought proper to continue there a while longer than his companion Judas, who had come with him from Jerusalem.

Paul also and Barnabas continued with the disciples at Antioch,² and employed their time

² Continued at Antioch.] It is generally thought, that during this time Peter came to Antioch, and, after having for some time conversed freely with the Gentile Christians, changed his behaviour towards them on the arrival of some Jewish zealots from Jerusalem, according to the account we have, Gal. ii. 11, & seq. which, if the first verse of that chapter refer to the journey to the council described above, seems indeed to have been the case. Nor do I think that visit can be referred to Paul’s second journey to Jerusalem after his conversion, Acts xi. 30, though Barnabas also attended him then, because it was not till after that journey, that the gospel of the uncircumcision was so solemnly committed to him; (Acts xiii. 2, 3,) which the apostles at Jerusalem acknowledge it to have been at the time spoken of, Gal. ii. 7-9. If it be asked, why Paul in

his rebuke to Peter did not cut short all farther arguments, by referring roundly to the Jerusalem decree if then made? I answer, he might perhaps do it, though not in that part of his speech, which he mentions in the Epistle to the Galatians; yet even there he refers to what Peter himself had laid down as the foundation of that decree: (Compare Gal. ii. 16-18, with Acts xv. 11.) And it likewise seems to be intimated, that Peter had gone farther in his condescensions, than the Jerusalem decree extended its decision, not only in receiving the Gentiles to church communion, or admitting them to converse with him, but living after their manner, as if he had himself been without the law; (as Paul himself in proper circumstances used also to do, 1 Cor. ix. 19-21;) yet afterwards dissembling his conduct, as being solicitous to make a

After some stay there, Paul an arnabas

there in teaching and preaching the good word of the Lord, in conjunction with many others also, who, perceiving the readiness which there was in the people to receive the gospel, were gladly employed in dispensing it.

And after they had continued some considerable number of days there, Paul, whose active spirit was ever forming some new scheme for the advancement of the Christian cause, said to Barnabas his beloved associate, Let us return and visit our brethren in all the cities where we have been, and in which we have preached the word of the Lord, [that we may inquire] how they do, and see what is the state of religion among them. And Barnabas was heartily willing to fall in with the proposal; yet, notwithstanding what had happened in their former progress, he was so far influenced by his particular affection to his nephew, that he advised to take along with them John, sirnamed Mark, who had set out with them before. (Chap. xiii. 5.) But Paul accounted him not worthy of that honour, and did not think it by any means proper to take with them that person, who, on some consideration or another which seemed to him not very honourable, had withdrawn himself from them, returning back from Pamphylia, as was related above, (chap. xiii. 13,) and went not with them to the performance of that work, into the effects of which they were now going to inquire.

This was an affair not easy to be accommodated, as each insisted on his own scheme and reasons; there was therefore on the whole a sharp fit of anger between them, so that they

secret of it; whereas Paul, though just at the crisis of the Jerusalem decree he had ought it his duty to keep on the reserve, and wave a declaration of his sentiments on this head, lest unnecessary debates, as to the obligation on believing Jews to observe the law, should have diverted the council from the business then in hand, and have frustrated the purpose of that journey; (Gal. ii. 2.) yet when that point was carried, and he had quitted Jerusalem, used great freedom in declaring his opinion, which was, “Not that the Mosaic ceremonies were in conscience to be avoided, but that even to the Jews them-

selves they were indifferent, any farther than as the peace and edification of others were concerned.” I hope the reader will excuse my digressing to clear up this great difficulty here, which I have not seen elsewhere stated in what I think the fairest light, especially since it is so uncertain, whether I may live to publish the remainder of this Exposition on the Epistles. A sharp fit of anger.] So the word πραγισμ properly signifies, being a medical term. Yet, if I had rendered it by the English word paroxysm derive from it, I fear it would have been unintelligible to many readers.

sets out with Mark, and Paul with Silas.

at last separated from each other : And Barnabas taking Mark along with him, sailed to his native country of Cyprus, where the Roman proconsul Sergius Paulus had some time since been converted, and Elymas the sorcerer had been struck with blindness. (Sect. 28.)

But Paul made choice of his faithful friend Silas for the companion of his travels, and departed from Antioch, being, as before, (chap. xiii. 3,) commended to the grace and blessing of God by the brethren there. And he went through Syria and Cilicia, which was his native country, confirming and establishing the churches which had been planted in those parts, in their adherence to the Christian faith; and so proceeded on to Lycaonia, Phrygia, Galatia, Mysia, and other more distant parts, in the manner and with the circumstances which will be related hereafter.

IMPROVEMENT.

How happy an office had these good men, to go about from verse one place to another, comforting and confirming the souls of their brethren wherever they came : They had their present reward in the pleasure of it, and are now also reaping in the heavenly world the fruits of their labour of love. Deliver us, O thou Father of mercies, from lording it over thine heritage, and over-earing the consciences and liberties of our brethren, with whatever secular advantages it might be attended; and give us to taste at least something of the generous pleasure of these faithful messengers, though it should be with all their labour and persecutions.

While we endeavour to comfort, may we be also ready to exhort and quicken one another : May Christians animate each other in the work and warfare to which they are called; and may ministers remember, how great a part of their work consists

They separated from each other.] Yet it appears, not only that Paul and Barnabas were afterwards thoroughly reconciled ; (compare 1 Cor. ix. 6 ; Gal. ii. 9 ;) but also, that John was taken into Paul’s favour again, and admitted by him as a companion in his labours (Compare Col. iv. 10 ; Philem. ver. 24 ; 2 Tim. iv. 11.) It is probable, the exhortations of Barnabas might concur, with these resentments of Paul, to recover him from his former indolent and timorous disposition. See note on Acts xii. 25, p. 195.

Confirming the churches.] Mr. Cradock (in his Apost. Hist. p. 99,) and many others think, that Paul sailed from Cilicia to Crete at this time, and, returning to the Asiatic Continent quickly after, left Titus to perfect the settlement of the church there ; (Tit. i. 5 ;) which, if he did, might lead us to suppose his Epistle to Titus one of the first he wrote ; but I may elsewhere give my reasons, why I cannot of this opinion.

OL. 3.

Reflections on the difference between Paul and Barnabas.

in practical addresses, to which, like Judas and Silas in the instance before us, they should choose to digress, rather than entirely omit them.

None can wonder that Paul and Barnabas were desirous to visit the churches they had planted; for it is natural for those who have been spiritual fathers to have a peculiar affection for their offspring, as it also is for the children which God hath given them to honour and love those who (as the apostle expresses it) have begotten them in Christ Jesus. (1 Cor. iv. 15.) Happy is it indeed when the visits of ministers, animated by such a spirit, are improved to the blessed purposes of advancing the work which divine grace has already begun, and of addressing cautions as well as encouragements with such affection, wisdom, and zeal, that it may finally appear, they have not run in vain, nor laboured in vain. (Phil. ii. 16.)

39, 40 It is with sensible regret that we read of any difference, and much more of a sharp contention arising between Paul and Barnabas, so dear to each other in the bonds both of human and Christian friendship: But we see it arose to some degree of severity, in consequence of a remainder of imperfection in the temper of the one or the other, yea, probably of both; they separated therefore, but it plainly appears that they did not become enemies: They preached the same gospel, though in different companies, each taking his proper circuit; and thus the work of the Lord was performed with greater dispatch, and perhaps with greater success, while Mark, who afterwards appears, as well as Barnabas, to have been restored to the intimate friendship of Paul, was, on the one hand, endeavouring to shew that Barnabas had not chosen an unworthy associate; and, on the other hand, Silas, the fellow labourer and fellow sufferer of Paul, would take care to behave in such a manner, that this great apostle might have no reason to repent of the preference which he had given to him.

To conclude, we see that both Barnabas and Paul go to their native country: Some peculiar affection to it, when it is not injurious to the general happiness of mankind, is natural and allowable; and it is certain we cannot shew our love to it in any nobler and more important instance, than by endeavouring to promote the progress and success of the gospel in it.

to Derbe and Lystra, where they find Timothy.