Acts 15

I circumcised. As a sign of submission to the law of Moses. The persons who “taught” this dogma were “false brethren unawares brought in” (Gal. ii. 4), having no authority from the apostles or from the church (ver. 24). The principle assailed was the fulness and all-sufficiency of Christ. “We must beware of adding any plus to faith in Christ as essential to salvation. It is the only thing to insist upon. In all other matters men must be left to the guidance of the Holy Spirit” (Dr. Charles Brown).

2 to Jerusalem. See Gal. ii. 1-10, and notes. Titus, as we there learn, was in the company.

3. Phenice. That is, Phœnicia, as xi. 19. 4 received. That is, publicly and honourably received.

5. Pharisees. Who, as such, were still zealous for the law.

6 the apostles and elders. See ver. 23; Gal. ii. 2, and notes.

8. And God, which knoweth the hearts, etc. The heart-searching God has already admitted Gentile converts to Christian privileges, granting to them, equally with us, the inward purification, of which circumcision is but an emblem (ver. 9). By making salvation depend (vers. 1, 5) upon these legal requirements, you impose upon them a yoke which we ourselves have felt to be intolerable; and, more than this, you tempt God. See on ver. 10.

9 put no difference. Better, “made no distinction,” as R.V.

11. But we believe, etc. Our hope, like theirs, springs entirely from the free grace of our Lord Jesus. Paul afterwards urged this very argument in controversy with Peter (Gal. ii. 15, 16).

we shall be saved. “We,” the circumcised. “Their ground of trust is the same as ours, ours as theirs” (Alford).

12 miracles. Rather, “signs”: see John ii. 11, and note. Their work among the Gentiles had been attested by the same Divine power as that among the Jews.

13. James. See note on xii. 17. The alleged supremacy of Peter gets no support from a passage like this. It was James’s opinion, not Peter’s, which was accepted as the judgement of the council (cp. vers. 19, 22).

14. Simeon (Symeon). The Hebrew form of Simon.

how God at the first did visit the Gentiles. Rather, “how God first visited the Gentiles” (see R.V.). The apostle refers to the first occasion of God’s visiting the Gentiles, not to His visiting them before the Jews.

for His name. To bear His name, as His own people: cp. ver. 17; James ii. 7.

16. After this, etc. See notes on Amos ix. 11, 12. 17 That the residue of men, etc. This is a free quotation from the Septuagint. The variation between that and the Hebrew does not affect the object of the quotation. This “residue” signifies the Gentiles who are to be gathered into the kingdom of God equally with the Jews, and are to enter it through their own seeking.

upon whom my name is called. The gift of salvation is not conditioned by circumcision: it is through the name of the Lord being called upon them, i.e., through their consecration to His service. St. James employs the same expression in his Epistle, ii. 7.

19 sentence. Or, as R.V., “judgement.” James speaks as president of the assembly.

20 but that we write unto them, etc. On so important and delicate a matter, oral communication through Paul and Barnabas might be judged insufficient: see ver. 23.

pollutions of idols. Food which had been offered to idols: see 1 Cor. viii., x., and notes.

fornication. Which the Gentiles not only allowed, but even encouraged, in connexion with idolatrous worship. Its moral evil and guilt are insisted upon elsewhere: see Eph. v. 3; 1 Thess. iv. 3, etc.

blood. Forbidden in Gen. ix. 4, but often used in heathen feasts. This was a concession to the feelings of the Hebrews, which were founded on the law of God (see Gen. ix. 4: Lev. xvii. 13, 14; Deut. xii. 23, 24). “Things strangled” must not be eaten, because of their containing the blood. Some insist that the prohibition of blood is permanently binding on Christians; others, taking our Lord’s words, Matt. xv. 11, as their guide, regard this injunction as given for the occasion, in the interest of peace.

21 of old time. Or, as R.V., “from generations of old”: see xiv. 16.

22 to send chosen men, etc. Rather, as R.V., “to choose men out of their company, and send them,” etc. This would preclude all suspicion of an ex parte statement from Paul and Barnabas, and would give them satisfactory credentials from the stricter Jewish brethren.

Barsabas (Barsabbas) and Silas. Of Barsabbas nothing more is known. There was a Joseph Barsabbas, i. 23. Silas (contracted from Sileamus) became a companion of Paul in his second journey (ver. 40; xviii. 5; 2 Cor. i. 19).

23 letters. Rather, “a letter.” The important epistle contains an authoritative decision on the points in question, a condemnation of the troublers of the church, and a confirmation of the authority of Barnabas and Paul.

greeting. This form of salutation occurs James i. 1. It is used nowhere else in the apostolic writings: but is found in the letter of Claudius Lysias, xxiii. 26.

24 subverting. Lit., “unsettling.” 25 being assembled with one accord. Rather, “having become unanimous.”

26 hazarded their lives. Or, “given up their lives” to be spent or sacrificed for Christ.

28 it seemed good to the Holy Ghost and to us. The Holy Spirit has led us to this decision; which all are therefore bound to obey.

these necessary things. It is necessary to avoid giving offence by self-indulgence in things in themselves indifferent: see Rom. xiv. 15. On the results of this meeting, see Gal. ii. 3-9. Its effects were far-reaching, influencing as they did the whole course of apostolic missions and the history of the Gentile Church through all time.

29 ye shall do well. Rather, as R.V., “it shall be well with you.”

31 the consolation. The kind and brotherly “encouragement” or help, allaying the disquietude caused by the Pharisaic demands. So in the next verse, “exhorted,” really means “encouraged.” It is the same Greek word as in “Paraclete” again.

32 confirmed. “Strengthened.”

34. Notwithstanding, etc. It is likely that Silas returned with Judas Barsabbas to Jerusalem, and afterwards went again to Antioch, either during Paul’s ministry there (35), or for the purpose of joining him on his second missionary journey (40).

35. Paul also and Barnabas. R.V., “But Paul and Barnabas.”

36 some days after. How long after we know not. The circumstances related in Gal. ii. 11-13 may have taken place during the interval, and may have been connected in Paul’s mind with Mark’s departure from Perga: see notes on xiii. 13; Gal. ii. 11.

From this verse to xviii. 22 we have the account of St. Paul’s second missionary journey, which includes his first visit to Europe.

37 determined. R.V., “was minded”; literally, “was wishing,” following a slightly varied reading in original.

38. Paul thought not good, etc. The order in the original is very forcible. “Paul thought it right in regard to one who had departed from them from Pamphylia, and had not gone with them to the work—not to take this man with them.” “The nature of the mission has to be remembered. It was to confirm the young converts. . . . It was a journey which would be fraught with considerable danger, and a man who had broken down once—who had put his hand to the plough and looked back—was hardly a man to go on the business of confirming others. . . . But Mark came out all right . . . Paul and he are reconciled, and Barnabas’ trust in him is vindicated” (Dr. Charles Brown). See 2 Tim. iv. 11.

39 they departed asunder. This separation, though caused by human frailty, led to two missions instead of one. This is the last mention of Barnabas in the Book of Acts. His name occurs with indications of fraternal esteem in Paul’s Epistles: 1 Cor. ix. 6; Gal. ii. 1, 9, 13; Col. iv. 10. unto Cyprus. Barnabas was a native of this island, and had already visited it in company with Mark on the apostolic errand: ch. xiii.

40. Silas. Silas, as one of the delegates from Jerusalem (27), would best supply the absence of Barnabas, whose name was coupled with Paul’s in the apostolic letter.

41 confirming. Strengthening.

a spirit of divination. Lit., “a Python-spirit”; the spirit which was believed to inspire the Pythia, or Priestess of Apollo. She was a demoniae (see ver. 18).

her masters. The joint owners of this slave.