Acts 15:6

We have here a council called, not by writ, but by consent, on this occasion (Act 15:6): The apostles and presbyters came together, to consider this matter. They did not give their judgment separately, but came together to do it, that they might hear one another's sense in this matter; for in the multitude of counsellors there is safety and satisfaction. They did not give their judgment rashly, but considered of this matter. Though they were clear concerning it in their own minds, yet they would take time to consider of it, and to hear what might be said by the adverse party. Nor did the apostles give their judgment concerning it without the elders, the inferior ministers, to whom they thus condescended, and on whom they thus put an honour. Those that are most eminent in gifts and graces, and are in the most exalted stations in the church, ought to show respect to their juniors and inferiors; for, though days should speak, yet there is a spirit in man, Job 32:7, Job 32:8. Here is a direction to the pastors of the churches, when difficulties arise, to come together in solemn meetings for mutual advice and encouragement, that they may know one another's mind, and strengthen one another's hands, and may act in concert. Now here we have,

I. Peter's speech in this synod. He did not in the least pretend to any primacy or headship in this synod. He was not master of this assembly, nor so much as chairman or moderator, pro hac vice - on this occasion; for we do not find that either he spoke first, to open the synod (there having been much disputing before he rose up), nor that he spoke last, to sum up the cause and collect the suffrages; but he was a faithful, prudent zealous member of this assembly, and offered that which was very much to the purpose, and which would come better from him than from another, because he had himself been the first that preached the gospel to the Gentiles. There had been much disputing, pro and con, upon this question, and liberty of speech allowed, as ought to be in such cases; those of the sect of the Pharisees were some of them present, and allowed to say what they could in defence of those of their opinion at Antioch, which probably was answered by some of the elders; such questions ought to be fairly disputed before they are decided. When both sides had been heard, Peter rose up, and addressed himself to the assembly, Men and brethren, as did James afterwards, Act 15:13. And here,

1. He put them in mind of the call and commission he had some time ago to preach the gospel to the Gentiles; he wondered there should be any difficulty made of a matter already settled: You know that aph' hēmerōn archaiōn - from the beginning of the days of the gospel, many years ago, God made choice among us apostles of one to preach the gospel to the Gentiles, and I was the person chosen, that the Gentiles by my mouth should hear the word, and believe, Act 15:7. You know I was questioned about it and cleared myself to the universal satisfaction; every body rejoiced that God had granted to the Gentiles repentance unto life, and nobody said a word of circumcising them, nor was there any thought of such a thing. See Act 11:18. "Why should the Gentiles who hear the word of the gospel by Paul's mouth be compelled to submit to circumcision, any more than those that heard it by my mouth? Or why should the terms of their admission now be made harder than they were then?"

2. He puts them in mind how remarkably God owned him in preaching to the Gentiles, and gave testimony to their sincerity in embracing the Christian faith (Act 15:8): "God, who knows the hearts, and therefore is able to judge infallibly of men, bore them witness that they were his indeed, by giving them the Holy Ghost; not only the graces and comforts, but the extraordinary miraculous gifts of the Holy Ghost, even as he did unto us apostles." See Act 11:15-17. Note, The Lord knows those that are his, for he knows men's hearts; and we are as our hearts are. Those to whom God gives the Holy Ghost, he thereby bears witness to that they are his; hence we are said to be sealed with that Holy Spirit of promise - marked for God. God had bidden the Gentiles welcome to the privilege of communion with him, without requiring them to be circumcised and to keep the law; and therefore shall not we admit them into communion with us but upon those terms? "God has put no difference between us and them (Act 15:9); they, though Gentiles, are as welcome to the grace of Christ and the throne of grace as we Jews are; why then should we set them at a distance, as if we were holier than they?" Isa 65:5. Note, We ought not to make any conditions of our brethren's acceptance with us but such as God has made the conditions of their acceptance with him, Rom 14:3. Now the Gentiles were fitted for communion with God, in having their hearts purified by faith, and that faith God's own work in them; and therefore why should we think them unfit for communion with us, unless they will submit to the ceremonial purifying enjoined by the law to us? Note, (1.) By faith the heart is purified; we are not only justified, and conscience purified, but the work of sanctification is begun and carried on. (2.) Those that have their hearts purified by faith are therein made so nearly to resemble one another, that, whatever difference there may be between them, no account is to be made of it; for the faith of all the saints is alike precious, and has like precious effects (Pe2 1:1), and those that by it are united to Christ are so to look upon themselves as joined to one another as that all distinctions, even that between Jew and Gentile, are merged and swallowed up in it.

3. He sharply reproves those teachers (some of whom, it is likely, were present) who went about to bring the Gentiles under the obligation of the law of Moses, Act 15:10. The thing is so plain that he cannot forbear speaking of it with some warmth: "Now therefore, since God has owned them for his, why tempt you God to put a yoke upon the neck of the disciples, of the believing Gentiles and their children" (for circumcision was a yoke upon their infant seed, who are here reckoned among the disciples), "a yoke which neither our fathers nor we were able to bear?" Here he shows that in this attempt, (1.) They offered a very great affront to God: "You tempt him, by calling that in question which he has already settled and determined by no less an indication than that of the gift of the Holy Ghost; you do, in effect, ask, 'Did he know what he did? Or was he in earnest in it? Or will he abide by his own act?' Will you try whether God, who designed the ceremonial law for the people of the Jews only, will now, in its last ages, bring the Gentiles too under the obligation of it, to gratify you?" Those tempt God who prescribe to him, and say that people cannot be saved but upon such and such terms, which God never appointed; as if the God of salvation must come into their measures. (2.) They offered a very great wrong to the disciples: Christ came to proclaim liberty to the captives, and they go about to enslave those whom he has made free. See Neh 5:8. The ceremonial law was a heavy yoke; they and their fathers found it difficult to be borne, so numerous, so various, so pompous, were the institutions of it. The distinction of meats was a heavy yoke, not only as it rendered conversation less pleasant, but as it embarrassed conscience with endless scruples. The ado that was made about even unavoidable touch of a grave or a dead body, the pollution contracted by it, and the many rules about purifying from that pollution, were a heavy burden. This yoke Christ came to ease us of, and called those that were weary and heavy laden under it to come and take his yoke upon them, his easy yoke. Now for these teachers to go about to lay that yoke upon the neck of the Gentiles from which he came to free even the Jews was the greatest injury imaginable to them.

4. Whereas the Jewish teachers had urged that circumcision was necessary to salvation, Peter shows it was so far from being so that both Jews and Gentiles were to be saved purely through the grace of our Lord Jesus Christ, and in no other way (Act 15:11): We believe to be saved through that grace only; pisteuomen sōthēnai - We hope to be saved; or, We believe unto salvation in the same manner as they - kath' hon tropon kakeinoi̇ "We that are circumcised believe to salvation, and so do those that are uncircumcised; and, as our circumcision will be no advantage to us, so their uncircumcision will be no disadvantage to them; for we must depend upon the grace of Christ for salvation, and must apply that grace by faith, as well as they. There is not one way of salvation for the Jews and another for the Gentiles; neither circumcision avails any thing nor uncircumcision (that is neither here nor there), but faith which works by love, Gal 5:6. Why should we burden them with the law of Moses, as necessary to their salvation, when it is not that, but the gospel of Christ, that is necessary both to our salvation and theirs?"

II. An account of what Barnabas and Paul said in this synod, which did not need to be related, for they only gave in a narrative of what was recorded in the foregoing chapters, what miracles and wonders God had wrought among the Gentiles by them, Act 15:12. This they had given in to the church at Antioch (Act 14:27), to their brethren by the way (Act 15:3), and now again to the synod; and it was very proper to be given in here. That which was contended for was that the Gentiles ought to submit to the law of Moses; now, in opposition to this, Paul and Barnabas undertake to show, by a plain relation of matters of fact, that God owned the preaching of the pure gospel to them without the law, and therefore to press the law upon them now was to undo what God had done. Observe, 1. What account they gave; they declared, or opened in order, and with all the magnifying and affecting circumstances, what glorious miracles, what signs and wonders, God had wrought among the Gentiles by them, what confirmation he had given to their preaching by miracles wrought in the kingdom of nature, and what success he had given to it by miracles wrought in the kingdom of grace. Thus God had honoured these apostles whom Jewish teachers condemned, and had thus honoured the Gentiles whom they contemned. What need had they of any other advocate when God himself pleaded their cause? The conversion of the Gentiles was itself a wonder, all things considered, no less than a miracle. Now if they received the Holy Ghost by the hearing of faith, why should they be embarrassed with the works of the law? See Gal 3:2. 2. What attention was given to them: All the multitude (who, though they had not voted, yet came together to hear what was said) kept silence, and gave audience to Paul and Barnabas; it should seem they took more notice of their narrative than they did of all the arguments that were offered. As in natural philosophy and medicine nothing is so satisfactory as experiments, and in law nothing is so satisfactory as cases adjudged, so in the things of God the best explication of the word of grace is the accounts given of the operations of the Spirit of grace; to these the multitude will with silence give audience. Those that fear God will most readily hear those that can tell them what God has done for their souls, or by their means, Psa 66:16.

III. The speech which James made to the synod. He did not interrupt Paul and Barnabas, though, it is likely, he had before heard their narrative, but let them go on with it, for the edification of the company, and that they might have it from the first and best hand; but, after they had held their peace, then James stood up. You may all prophesy one by one, Co1 14:31. God is the God of order. He let Paul and Barnabas say what they had to say, and then he made the application of it. The hearing of variety of ministers may be of use when one truth does not drive out, but clench, another.

1. He addresses himself respectfully to those present: "Men and brethren, hearken unto me. You are men, and therefore, it is to be hoped, will hear reason; you are my brethren, and therefore will hear me with candour. We are all brethren, and equally concerned in this cause that nothing be done to the dishonour of Christ and the uneasiness of Christians."

2. He refers to what Peter had said concerning the conversion of the Gentiles (Act 15:14): "Simeon" (that is, Simon Peter) "hath declared, and opened the matter to you - how God at the first did visit the Gentiles, in Cornelius and his friends, who were the first-fruits of the Gentiles-how, when the gospel began first to spread, presently the Gentiles were invited to come and take the benefit of it;" and James observes here, (1.) That the grace of God was the origin of it; it was God that visited the Gentiles; and it was a kind visit. Had they been left to themselves, they would never have visited him, but the acquaintance began on his part; he not only visited and redeemed his people, but visited and redeemed those that were lo ammi - not a people. (2.) that the glory of God was the end of it: it was to take out of them a people for his name, who should glorify him, and in whom he would be glorified. As of old he took the Jews, so now the Gentiles, to be to him for a name, and for a praise, and for a glory, Jer 13:11. Let all the people of God remember that therefore they are thus dignified in God, that God may be glorified in them.

3. He confirms this with a quotation out of the Old Testament: he could not prove the calling of the Gentiles by a vision, as Peter could, nor by miracles wrought by his hand, as Paul and Barnabas could, but he would prove that it was foretold in the Old Testament, and therefore it must be fulfilled, Act 15:15. To this agree the words of the prophets; most of the Old Testament prophets spoke more or less of the calling in of the Gentiles, even Moses himself, Rom 10:19. It was the general expectation of the pious Jews that the Messiah should be a light to enlighten the Gentiles (Luk 2:32): but James waives the more illustrious prophecies of this, and pitches upon one that seemed more obscure: It is written, Amo 9:11, Amo 9:12, where is foretold, (1.) The setting up of the kingdom of the Messiah (Act 15:16): I will raise up the tabernacle of David, that is fallen. The covenant was made with David and his seed; but the house and family of David are here called his tabernacle, because David in his beginning was a shepherd, and dwelt in tents, and his house, that had been as a stately palace, had become a mean and despicable tabernacle, reduced in a manner to its small beginning. This tabernacle was ruined and fallen down; there had not been for many ages a king of the house of David; the sceptre had departed from Judah, the royal family was sunk and buried in obscurity, and, as it should seem, not enquired after. But God will return, and will build it again, raise it out of its ruins, a phoenix out of its ashes; and this was now lately fulfilled, when our Lord Jesus was raised out of that family, had the throne of his father David given him, with a promise that he should reign over the house of Jacob for ever, Luk 1:32, Luk 1:33. And, when the tabernacle of David was thus rebuilt in Christ, all the rest of it was, not many years after, wholly extirpated and cut off, as was also the nation of the Jews itself, and all their genealogies were lost. The church of Christ may be called the tabernacle of David. This may sometimes be brought very low, and may seem to be in ruins, but it shall be built again, its withering interests shall revive; it is cast down, but not destroyed: even dry bones are made to live. (2.) The bringing in of the Gentiles as the effect and consequence of this (Act 15:17): That the residue of men might seek after the Lord; not the Jews only, who thought they had the monopoly of the tabernacle of David, but the residue of men, such as had hitherto been left out of the pale of the visible church; they must now, upon this re-edifying of the tabernacle of David, be brought to seek after the Lord, and to enquire how they may obtain his favour. When David's tabernacle is set up, they shall seek the Lord their God, and David their king, Hos 3:5; Jer 30:9. Then Israel shall possess the remnant of Edom (so it is in the Hebrew); but the Jews called all the Gentiles Edomites, and therefore the Septuagint leave out the particular mention of Edom, and read it just as it is here, that the residue of men might seek (James here adds, after the Lord), and all the Gentiles, or heathen, upon whom my name is called. The Jews were for many ages so peculiarly favoured that the residue of men seemed neglected; but now God will have an eye to them, and his name shall be called upon by the Gentiles; his name shall be declared and published among them, and they shall be brought both to know his name and to call upon it: they shall call themselves the people of God, and he shall call them so; and thus, by consent of both parties, his name is called upon them. This promise we may depend upon the fulfilling of in its season; and now it begins to be fulfilled, for it is added, saith the Lord, who doeth this; who doeth all these things (so the Seventy); and the apostle here: he saith it who doeth it, who therefore said it because he was determined to do it; and who therefore does it because he hath said it; for though with us saying and doing are two things they are not so with God. The uniting of Jews and Gentiles in one body, and all those things that were done in order to it, which were here foretold, were, [1.] What God did: This was the Lord's doing, whatever instruments were employed in it: and, [2.] It was what God delighted in, and was well pleased with; for he is the God of the Gentiles, as well as the Jews, and it is his honour to be rich in mercy to all that call upon him.

4. He resolves it into the purpose and counsel of God (Act 15:18): Known unto God are all his works from the beginning of the world. He not only foretold the calling of the Gentiles many ages ago by the prophets (and therefore it ought not to be a surprise or stumbling-block to us), but he foresaw and foreordained it in his eternal counsels, which are unquestionably wise and unalterably firm. It is an excellent maxim here laid down concerning all God's works, both of providence and grace, in the natural and spiritual kingdom, that they were all known unto him from the beginning of the world, from the time he first began to work, which supposes his knowing them (as other scriptures speak) from before the foundation of the world, and therefore from all eternity. Note, Whatever God does, he did before design and determine to do; for he works all, not only according to his will, but according to the counsel of his will: he not only does whatever he determined (Psa 135:6), which is more than we can do (our purposes are frequently broken off, and our measures broken), but he determined whatever he does. Whatever he may say, to prove us, he himself knows what he will do. We know not our works beforehand, but must do as occasion shall serve, Sa1 10:7. What we shall do in such or such a case we cannot tell till it comes to the setting to; but known unto God are all his works; in the volume of his book (called the scriptures of truth, Dan 10:21) they are all written in order, without any erasure or interlining (Psa 40:7); and all God's works will, in the day of review, be found to agree exactly with his counsels, without the least error or variation. We are poor short-sighted creatures; the wisest men can see but a little way before them, and not at all with any certainty; but this is our comfort, that, whatever uncertainty we are at, there is an infallible certainty in the divine prescience: known unto God are all his works.

5. He gives his advice what was to be done in the present case, as the matter now stood with reference to the Gentiles (Act 15:19): My sentence is; egō krinō - I give it as my opinion, or judgment; not as having authority over the rest, but as being an adviser with them. Now his advice is,

(1.) That circumcision and the observance of the ceremonial law be by no means imposed upon the Gentile converts; no, not so much as recommended nor mentioned to them. "There are many from among the Gentiles that are turned to God in Christ, and we hope there will be many more. Now I am clearly for using them with all possible tenderness, and putting no manner of hardship or discouragement upon them," mē parenochlein - "not to give them any molestation nor disturbance, nor suggest any thing to them that may be disquieting, or raise scruples in their minds, or perplex them." Note, Great care must be taken not to discourage nor disquiet young converts with matters of doubtful disputation. Let the essentials of religion, which an awakened conscience will readily receive, be first impressed deeply upon them, and these will satisfy them and make them easy; and let not things foreign and circumstantial be urged upon them, which will but trouble them. The kingdom of God, in which they are to be trained up, is not meat and drink, neither the opposition nor the imposition of indifferent things, which will but trouble them; but it is righteousness, and peace, and joy in the Holy Ghost, which we are sure will trouble nobody.

(2.) That yet it would be well that in some things, which gave most offence to the Jews, the Gentiles should comply with them. Because they must not humour them so far as to be circumcised, and keep the whole law, it does not therefore follow that they must act in a continual contradiction to them, and study how to provoke them. It will please the Jews (and, if a little thing will oblige them, better do so than cross them) if the Gentile converts abstain, [1.] From pollutions of idols, and from fornication, which are two bad things, and always to be abstained from; but writing to them particularly and expressly to abstain from them (because in these things the Jews were jealous of the Gentile converts, lest they should transgress) would very much gratify the Jews; not but that the apostles, both in preaching and writing to the Gentiles that embraced Christianity, were careful to warn against, First, Pollutions of idols, that they should have no manner of fellowship with idolaters in their idolatrous worships, and particularly not in the feasts they held upon their sacrifices. See Co1 10:14, etc.; Co2 6:14, etc. Secondly, Fornication, and all manner of uncleanness. How large, how pressing, is Paul in his cautions against this sin! Co1 6:9-15; Eph 5:3, etc. But the Jews, who were willing to think the worst of those they did not like, suggested that these were things in which the Gentiles, even after conversion, allowed themselves, and the apostle of the Gentiles connived at it. Now, to obviate this suggestion, and to leave no room for this calumny, James advises that, besides the private admonitions which were given them by their ministers, they should be publicly warned to abstain from pollutions of idols and from fornication - that herein they should be very circumspect, and should avoid all appearances of these two evils, which would be in so particular a manner offensive to the Jews. [2.] From things strangled, and from blood, which, though not evil in themselves, as the other two, nor designed to be always abstained fRom. as those were, had been forbidden by the precepts of Noah (Gen 9:4.), before the giving of the law of Moses; and the Jews had a great dislike to them, and to all those that took a liberty to use them; and therefore, to avoid giving offence, let the Gentile converts abridge themselves of their liberty herein, Co1 8:9, Co1 8:13. Thus we must become all things to all men.

6. He gives a reason for his advice - that great respect ought to be shown to the Jews for they have been so long accustomed to the solemn injunctions of the ceremonial law that they must be borne with, if they cannot presently come off from them (Act 15:21): For Moses hath of old those that preach him in every city, his writings (a considerable part of which is the ceremonial law) being read in the synagogues every sabbath day. "You cannot blame them if they have a great veneration for the law of Moses; for besides that they are very sure God spoke to Moses," (1.) "Moses is continually preached to them, and they are called upon to remember the law of Moses," Mal 4:4. Note, Even that word of God which is written to us should also be preached: those that have the scriptures have still need of ministers to help them to understand and apply the scriptures. (2.) "His writings are read in a solemn religious manner, in their synagogues, and on the sabbath day, in the place and at the time of their meetings for the worship of God; so that from their childhood they have been trained up in a regard to the law of Moses; the observance of it is a part of their religion." (3.) "This has been done of old time; they have received from their fathers an honour for Moses; they have antiquity for it." (4.) "This had been done in every city, wherever there are any Jews, so that none of them can be ignorant what stress that law laid upon these things: and therefore, though the gospel has set us free from these things, yet they cannot be blamed if they are loth to part with them, and cannot of a sudden be persuaded to look upon those things as needless and indifferent which they, and their fathers before them, had been so long taught, and taught of God too, to place religion in. We must therefore give them time, must meet them half-way; they must be borne with awhile, and brought on gradually, and we must comply with them as far as we can without betraying our gospel liberty." Thus does this apostle show the spirit of a moderator, that is, a spirit of moderation, being careful to give no offence either to Jew or Gentile, and contriving, as much as may be, to please both sides and provoke neither. Note, We are not to think it strange if people be wedded to customs which they have had transmitted to them from their fathers, and which they have been educated in an opinion of as sacred; and therefore allowances must be made in such cases, and not rigour used.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Act 15:6-11. 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

2. Session of the Council, Act_15:6.

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 Act_10:1; Act_11:19; Act_21:40.)

A significant fruit of the triumph of Paul and Gentilism was (as adduced by Paul, Gal_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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

HOMILETICAL ANALYSIS.—Act_15:6-21

The Council at Jerusalem; or, the Circumcision Controversy Settled

I. The composition of the council.—

1. The apostles. The twelve; Paul not yet included in their number. These, as having been chosen by Christ, were naturally regarded as the heads of the Christian community, which accordingly looked to them for counsel in matters of Church administration, and especially for guidance in circumstances of difficulty.

2. The elders. The presidents, superintendents, or overseers, of the different Christian synagogues, or Churches. How large a body the eldership formed cannot be surmised; but all its members, it is clear, stood on an equality as presbyters.

3. The brethren. The members of the Church called “the multitude” (Act_15:12); “the whole Church” (Act_15:22). Whether these took an active part in the discussion cannot be answered without knowing in what capacity James (Act_15:13) spoke; that they were associated with the apostles and elders in the finding of the court the narrative distinctly states (Act_15:22). “The three bodies stood to each other as the Boulè or council, the Gerusia or senate, and the Ecclesia or assembly, in a Greek Republic” (Plumptre).

II. The deliberations of the council.—

1. Peter’s speech. After considerable discussion, in which the “brethren” may have taken part, the Man of Rock, Cephas, or Peter, asked a hearing from the court.

(1) He reminded those present of a series of facts with which all were familiar (see 11.): first, that about fourteen years before God had specially selected him (Peter) to preach the gospel to the Gentiles, under such circumstances as evinced it to be the will of Heaven, that they (the Gentiles) should be invited to believe, and so be received into the Christian Church (see Act_10:34); secondly, that God Himself, who, from His character as Heart Searcher, could be under no mistake concerning the inward attitude of any toward the gospel, had borne witness to the genuineness of their conversion, by granting them the Holy Ghost in the same manner as He had done unto the Jews (see Act_10:44); and thirdly, that God had put no difference between themselves (the Jews) and the Gentiles on becoming Christians—that in the case of both, faith had operated in the same way, and produced the same results—viz., had led to the purification of the heart from sin, or, in other words, had made the nature holy.

(2) He asked them a question which contained a very powerful argument. Why they should seek to impose circumcision on the disciples? First, to do so was to be guilty of tempting God—i.e., of presumptuously putting Him to the proof by demanding additional evidences of His will, when those already furnished, and just recited by Peter, ought to be enough. Secondly, to do so would be to place upon the necks of the Gentile disciples a yoke which the Jews themselves had found to be intolerable, irksome, burdensome, oppressive, slavish in the extreme, as it could not fail to be when men came to regard it (as the Jews unfortunately did, and now desired to teach the Gentiles that it was) indispensable for salvation. Thirdly, to do so was to insist upon a ritual which experience had shown to be altogether unnecessary. The Jews themselves who believed had practically confessed that they could not be saved by the ceremonies of the Law, and had turned to seek salvation by grace; if so, how could it be other than inconsistent and ridiculous to impose upon the Gentiles that in which the Jews themselves had lost faith.

2. Barnabas’s and Paul’s orations. One after the other the two missionaries addressed the House—Barnabas preceding, presumably on account of age, and because the council had, as yet, greater confidence in him. The subject handled by both was their missionary travels. One can imagine the eloquence with which the “chief speaker” would dilate upon the thrilling tale of their experiences and of God’s signs and wonders among the heathen, and almost see the bated breath—“all the multitude kept silence”—with which the thronged assembly would listen to the story “of the greatest revolution the world has ever seen.” The speakers appear to have confined themselves to an unvarnished narrative of facts.

3. James’s advice. The James who, after Barnabas and Paul had sat down, claimed the attention of the meeting was the brother of the Lord (Gal_2:9), “who, from the austere sanctity of his character, was commonly called, both by Jews and Christians, James the Just” (Conybeare and Howson, i. 204). From the circumstance that he spoke last it has been quite reasonably inferred that he acted as president of the council, and that in all probability he was chief pastor in the Church of Jerusalem. From his well-known character as a strong legalist, his decision in favour of freedom, coming after Peter’s, could not fail to carry great weight. The substance of what he said was

(1) that the conversion of the Gentiles, as rehearsed by Simeon (Peter’s Hebrew name), was an exact fulfilment of Old-Testament prophecy, the particular prediction cited being taken from Amo_9:11-12; and

(2) that, that being so, the conversion of the Gentiles manifestly had a place in the plan and purpose of God, to whom all His works were known from the beginning, so that nothing could occur by accident. After this he proceeded to give judgment on the case, which judgment the court unanimously adopted.

III. The finding of the council.—

1. That Gentile Christians should not be troubled about circumcision, or other Jewish ceremonies. Neither those who already had turned, nor those who in future might turn, to God, by believing on Jesus, should be molested, worried, or harassed about these beggarly elements; but all should be left alone in that liberty wherewith Christ had made His people free (Gal_5:1).

2. That Gentile Christians should be asked to abstain from certain things.

(1) Pollutions of idols. I.e., parts of sacrificial victims which had not been used in sacrifice, and which the heathen sold in the market for ordinary food, but which, as having been presented to an idol, the Jew regarded as entailing upon him who ate them the guilt of idolatry (compare Rom_14:15; 1Co_8:10).

(2) Fornication. The heathen mind had become so corrupt as to have practically lost all sense of chastity as a virtue; and besides, in connection with heathen festivals in honour of their deities, the most shameless licentiousness was frequently practised: hence, both of these considerations called for stringent prohibition of this sin.

(3) Things strangled. I.e., the flesh of animals not put to death in the ordinary way, which the Jews were not allowed to eat, because it was not properly drained of blood (Lev_17:13-14; Deu_12:16; Deu_12:23).

(4) Blood. This heathens often drank at their idolatrous feasts, and even at other times, mingled with their food.

3. That the Gentile Christians should be instructed as to the reason for this partial restriction of their liberty. “For Moses of old time (or from generations of old), hath in every city them that preach him, being read in the synagogues every Sabbath.” Meaning that because of this constant reading of the Law the feelings of such Jewish Christians as had not broken with the synagogue would be wounded should Gentile Christians be exempted, not only from circumcision, but from such restrictions as were wont to be imposed on proselytes coming over from heathenism to Judaism. Hence, as a compromise, the above-mentioned prohibitions, the so-called Noachian precepts, were enjoined upon Gentile Christians.

Learn—

1. The right of the Christian laity to take part in Church synods, assemblies, and councils.

2. The propriety of conducting all Church deliberations with decency and in order.

3. The wisdom of the Church membership giving heed to the counsels of its leaders.

4. The duty of Church councils to depend on nothing but moral suasion for the enforcement of their decrees.

HINTS AND SUGGESTIONS

Act_15:6-21. The First Ecclesiastical Assembly.

I. The question discussed.—Concerning the conditions of salvation.

II. The spirit manifested.—A spirit of love and truth.

III. The standard recognised.—God’s testimony in the Scriptures and in providence.

IV. The decision given.—One of Christian wisdom, calculated to conciliate and promote union among the saved.

Act_15:8. God’s Knowledge of the Heart.

I. Immediate.

II. Constant.

III. Thorough.

IV. Gracious.

Act_15:9. No Difference between Us and Them—i.e., between Man and Man.—In respect of—

I. The need of salvation. The hearts of all, being impure, require cleansing.

II. The provision of salvation. Christ’s atonement and the Spirit’s grace designed for all.

III. The condition of salvation. Faith in the Lord Jesus Christ.

IV. The possession of salvation. All who believe receive the Holy Spirit, which is the earnest of our inheritance.

Heart Purification.

I. The heart is by nature unclean, and requires cleansing.

II. This cleansing can be effected only by the indwelling of the Holy Ghost.

III. The Holy Ghost always operates through the faith of the individual.

IV. The faith of the individual rests upon the truth of God.

Act_15:11. The Apostle’s Creed.

I. That Jews, as well as Gentiles, alike need salvation.—Both being alike under sin (Rom_2:9).

II. That for Jews, as well as Gentiles, salvation can be only through the grace of the Lord Jesus Christ. None other name (Act_4:12); only one Mediator (1Ti_2:5)

III. That as a consequence, Jews, as well as Gentiles, can be saved in no other way than by faith without works.—By the works of the Law shall no flesh be justified (Gal_2:16).

IV. That Jews and Gentiles alike are sure of salvation, if they do believe.—“Whosoever believeth” (Joh_3:16).

The First Confession of Faith.

I. The error against which it guarded. Salvation by works.

II. The ground on which it rested. God’s word and Christian experience.

III. The spirit by which it was pervaded. Courage and humility; boldness and love.

IV. The gospel which it proclaimed. Salvation through God’s grace and man’s faith.

V. The assent which it received. It was embraced by all the office-bearers and members of the Church.

Act_15:14-18. The Conversion of the Gentiles.

I. An accomplished fact.—God hath visited the Gentiles to take out of them a people for His name.

II. A fulfilment of prophecy.—In addition to Amo_9:11-12, such passages as the following might have been quoted: Isa_2:2; Isa_9:2; Isa_11:10; Isa_25:6; Isa_52:15; Jer_4:2; Jer_16:19; Dan_7:14; Joe_2:28; Zec_8:23.

III. A foreseen event.—Having had a place in God’s eternal counsel, it was known unto God from the beginning.

IV. A progressing work.—The residue of men are still seeking after God. (See Hints on Act_15:3.)

Act_15:17-18. Old-Testament Views of God.

I. The Father of Men.

II. The Lord of the Nations.

III. The Ruler of the Universe.

IV. The Omniscient Worker.

V. The Supreme Good of Mankind.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

B.—COURSE OF THE PROCEEDINGS AT THE ASSEMBLY IN JERUSALEM WHICH DECIDED THE QUESTION

Act_15:6-21

6And [But] the apostles and elders came together for [in order] to consider of [om. of] this matter. 7And when there had been much disputing [But after a long debate had taken place], Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us [you]5, that the Gentiles by my mouth should hear the word of the gospel, and believe. 8And God, which [who] knoweth the hearts, bare them witness, giving [in that he gave] them the Holy Ghost, even as he did [even as] unto us; 9And put no difference [made no distinction] between us and them, purifying [in that he purified] their hearts by faith. 10Now therefore why tempt ye God, to put [by putting] a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? 11But we believe that through the grace of the Lord Jesus Christ [om. Christ]6 we shall be saved, even [in the same manner, καθʼ δν τρόπον] as they. 12Then all the multitude kept silence, and gave audience [listened] to Barnabas and Paul, declaring [while they related] what miracles [what great signs, ὅσα—σημεῖα] and wonders God had wrought [done] among the Gentiles by [through] them. 13And after they had held their peace [were silent], James answered, saying, Men and brethren, hearken unto me: 14Simeon [Simon] hath declared [related] how God at the first [at first] did visit the Gentiles, to take out of them a people for his name7. 15And to [with] this agree the words of the prophets; as it is written, 16After this [Afterwards] I will return, and will build again [build up] the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17That the residue of men might [the men who are left over may] seek after the Lord, and all the Gentiles [nations], upon whom my name is called, saith the Lord, who doeth all [om. all]8 these things. 18Known unto God are all his works from the beginning of the world. [(Act_15:17)—these things (Act_15:18), which were always known].9 19Wherefore my sentence is, [Therefore I judge], that we trouble not [should not trouble] them, which [those who] from among the Gentiles are turned [converted] to God: 20But that we [should] write unto [charge] them, that they abstain from pollutions of idols, and from [from the abominations of idolatry and] fornication, and from things [that which is] strangled, and from blood. 21For Moses of old time hath in every city [in cities here and there, κατά πόλιν] them that preach him, being read in the synagogues every sabbath day [sabbath].

EXEGETICAL AND CRITICAL

Act_15:6. And the apostles and elders came together.—Συνήχθησαν; this assembly was called together expressly and solely for the purpose of considering the present matter (ὁ λόγος ον̇̄τος), i.e., the point which was in dispute. Luke speaks only of the apostles and elders; but it distinctly appears from Act_15:12; Act_15:22 ff. (πᾶν τὸ πλήθος, ὅλη ἡ ἐκκλησία, οἱ ἀδελφοί), that the congregation was also present, not merely for the purpose of listening, but also of coöperating in deciding the question.

Act_15:7-9. a. And when there had been much disputing.—An animated debate at first occurred, and the disputants came in direct collision with each other (πολλὴ σνζήτησις): opinions which were diametrically opposed to one another were expressed in the most explicit and emphatic manner. We may thence infer that the speakers represented respectively the two opposite parties, the Judaists, on the one hand, and the Antiochian Gentile-Christians, on the other. But Peter now arises, amid the confusion produced by such conflicting views and feelings, and states a leading principle, the application of which promotes a peaceful solution of the difficulty. He addresses himself directly to those who entertain Pharisaic and legal views, as the reproach which occurs in Act_15:10, and which assumes an interrogative form, plainly shows; he designs, not merely to calm their excited minds, but also to convince them that they erred, that they were doing a wrong, that they committed a sin. With this view, he reminds them of a fact with which they were well acquainted (ὑμεῖς ἐπίστασθε), namely, the conversion of Cornelius and the Gentiles who were associated with him (Act_10:27; Act_10:44 ff.). He describes the occurrence as one that had taken place a long time ago (ἀφʼ ἡμερῶν ἀρχαίων), that is, at least ten years previously, if not at an earlier date.

b. Peter rose up, and said, etc.—He first exhibits the deep significance of that occurrence (Act_15:7-9), and then applies it to the question which was under discussion. Four of its characteristic features were adduced, as evidences of its great importance. (a) God was, on that occasion, the direct author of the whole (θεὸς ἐξελέξατο etc.; ὁ καρδιογν. θεὸς ἐμαρτηρησεν αν̓τοῖς, δον̀ς, etc.; καὶ ον̓δὲν διέκρινε, etc.). (b) The preaching of the Gospel, in consequence of which those pagans had become believers, was not exclusively his own (Peter’s) work, but had at that time been assigned to the whole church; God had chosen him merely on this special occasion (ἐνὑμῖν ἐξελέξ. etc.). (c) The omniscient God bore witness to those pagans of his good pleasure, by giving the Holy Ghost (αν̓τοἶς, dat. comm.). Peter here assumes that God gives the Holy Ghost to those alone who are acceptable in his sight; and, that He could not be deceived in those persons, is implied by the epithet καρδιογνώστης. (d) After God had purified the hearts of the pagans by faith, He no longer made any distinction whatever between them and the believing Israelites.—The words ον̓δὲν διέκρινε—καθαρίσας, allude very distinctly to those which were spoken to Peter in the vision, Act_10:15. God had cleansed the hearts of the pagans; their uncleanness was not, as those who entertained Pharisaical views vainly supposed, that of the body; it was, hence, not circumcision, but faith, which constituted the means of purification.

Act_15:10. Why tempt ye God?—In this verse Peter makes the application to the present controversy, by proposing a question which conveys a reproach: ‘Under these circumstances(οὐ̄ν), [a divine decision having already been made in the former case (Alex.).—Tr.], why do ye tempt God, by seeking to put a yoke upon them?’ (ἐπιθεῖναι, Inf. epexeg. in a loose connection. [The infinitive here describes the manner in which a certain purpose that is stated, is to be accomplished. (Winer: Gr. N. T. § 44. 1).—Tr.]). Such conduct was a tempting of God, that is, a course of action, when man undertakes, or is at least willing, to ascertain whether God will make known and execute his will by punishments, to the inquirer’s own harm and ruin. The yoke which they wished to put on the neck of the disciples, is not exclusively the rite of circumcision, but, in connection with it, the entire Mosaic law [Gal_5:1; Gal_5:3]. But when Peter maintains that neither the fathers, nor he himself, with all the converted Israelites (including those who entertained Pharisaic sentiments, ἡμεῖς), were able to bear the yoke of the law, he undoubtedly, at the same moment, renounces the Mosaic law, viewed as an obligatory system; he declares (1) that no one had been able perfectly to fulfil it, and (2) that, precisely for this reason, it could not be the means of salvation.

Act_15:11. But we believe that through the grace, etc.—After having denied that the way of salvation led men through the law, he now declares that, on the other hand (ἀλλά), the grace of Jesus Christ conducted to salvation. ‘Even as they (ἐκεῖνοι, the Gentile-Christians), we too are assured of salvation solely through the grace of Christ.’ [’Εκεῖνοι cannot refer to πατέρες ἡμῶν, as Calvin, Calovius, and many of the older commentators suppose, since the salvation of the Jewish fathers (servati fuerunt being supplied) had here no connection with the question respecting the σωτηρία of the Gentile-Christians. (Meyer).—Tr.]. In both propositions, in the negative, ver 10, and in the positive, Act_15:11, the Gentile-Christians are placed in the same class with those who had been Israelites. The thought which Act_15:10 expresses, is the following: ‘They can as little bear the law as we can’; the sense of Act_15:11 is: ‘We too, like them, can be saved only through the grace of Christ.’

Act_15:12-15. a. Then all the multitude kept silence.—This σιγᾷν on the part of the whole multitude shows that the πολλὴ συζήτησις mentioned in Act_15:7, had been arrested by the words of Peter, and that the truth which they unfolded, had tranquillized the minds of all. At this point Barnabas and Paul began to speak, and here again, as in earlier instances [see Exeg. note on Act_13:9-12.—Tr.], the name of Barnabas is placed before that of Paul. The former doubtless spoke first, as he was longer and better known than Paul to those who who were present. The remarks of both referred to their own experience during their missionary journey to the Gentiles. They related the wonderful works of God among the latter, which he had wrought through them as His servants, that is, the remarkable cases of conversion which had occurred, and the operations of the new divine life which had manifested itself in so many pagans. These reports not only confirmed, but also more fully developed all that Peter had communicated as the result of his own experience. Thus the impression of the hearers was deepened, that the conversion of the Gentiles was a work of God, and that their Christianity, even without the observance of the law, must necessarily be acceptable to Him.

b. James answered, saying; he spoke after Barnabas and Paul had concluded their remarks; (σιγᾷν does not here occur in the same sense as in Act_15:12). There can be no doubt that this is “the brother of the Lord,” (see Act_12:17), who stood at the head of the church in Jerusalem, and, as a strict observer of the law, had received the honorable title of “the Just.” [The question respecting the identity of this James—says Neander, Pfl. u. Leit. d. chr. K. II. 436, note,—is one of the most difficult in the apostolic history.—Tr.]. He commenced by recapitulating the remarks of Peter, and confirmed the leading thought expressed by the latter, by referring to the prophecies of the Old Testament. As a Hebrew, who is addressing the Hebrews, he gives to the apostle Peter his Hebrew name Συμεών; (the more usual Σίμων is merely a different manner of representing in Greek the original name שִׁמְעוֹר [see the two Hebrew forms, both of which occur in the Talmud, in Gen_29:33 and 1Ch_4:20; the less usual Greek form Συμεὼν occurs in 2Pe_1:1.—Tr.].—’Επεσκέψατο λαβεῖν, that is, God looked around, in order to accept a people, or, God resolved (for the middle voice occasionally signifies considerare in the classic writers). The antithesis in the phrase: ἐξ ἐθνῶν λαόν, is very expressive, as in all other cases ἔθνη and λαός (Israel) are contrasted with each other, while here the sense is: God hath taken a people for himself out of the Gentiles, τῷ ὀνόματι αν̓τον͂, that they might know and revere, or, that they might confess, his name. All that Peter had related and represented as facts, James now explains by means of the prophetic word, and exhibits as the fulfilment of the promises of God. He says: οἱ λόγοι, many prophecies; he adduces, however, only one of these in express terms. [“Τον́τῳ, neuter: with this (Act_15:15), viz. with the fact stated in the words λαβεῖν ἐξ ἐθνῶν, etc. agree, etc.” (Meyer).—Tr.]

Act_15:16-18. And will build again the tabernacle which is fallen down.—In the original Hebrew text, Amo_9:11-12, the promise is given that the house of David, that had fallen, should be raised up, or restored; (it is called אֹהֶל, σκηνή, because it was decayed). [Alias dicitur domus David, solium David: sed hîc, tugurium David, quia ad magnam tenuitatem resejus redactæ erant. (Bengel). The original word is here םֻכָּה (abs.), booth, hut.—Tr.]. The additional promise is given that the Israelites shall inherit Edom and all the nations upon whom Jehovah’s name is called [margin of Engl. Bible], or who are devoted to him, יִירְשׁוּ, i.e. they shall subject these to their authority. The Messianic restoration is, therefore, here described in terms which imply that the heathen nations which accept the worship of Jehovah, shall also share in the blessings of that restoration; and the conversion of Gentiles to Christ is, unquestionably, a fulfilment of this prediction. The version of the Seventy, which is adopted in Act_15:17, deviates here somewhat from the present Masoretic text, indicating that they follow a different reading; e. g., instead of:־שְׁאֵרִית אֱדוֹמ יִירְשׁוּ אֶתִ, they must have read: יִדְרְשוּ שְׁאֵרִית אָדָם. [Pro יירשו Græcus interpres ידרשו, pro את, pro אוחי, pro ארום legit אדום (Rosenmülleri Scholia in Vet. Test. ad loc.)—Tr.]. James himself makes some additions of his own, e. g., ἀναστρέψω, and, afterwards, the words: γνωστὰ ἀπʼ ἀιῶνος, scil. αν̓τῷ, or τῷ θεῷ, which latter some manuscripts have, indeed, interpolated [see note 5, above, appended to the text.—Tr.], and which are in accordance with the sense; but they are a combination of the interpretation with the original words. The meaning of the words which James adds, is the following:—That which happens in our day, God knew from the beginning, and had resolved to perform; that which we live to see, is simply the execution of an eternal decree of God. [This is the opinion of most interpreters, but de Wette says:—The sense of γνωστὰ ἀπʼ αἰ. is not: ipsi ab æternis inde cognita, nor: quae ipse ab æterno præscivit, etc., but: if has been known from ancient times (through the prophets,); comp. Act_3:21.—Tr.]

Act_15:19. My sentence is [I judge]. From the facts, of which Peter had reminded them, and from the promises of God, contained in His prophetic word, respecting the reception of the Gentiles into His kingdom, James now draws the practical inference (διὸ ἐγὼ κρίνω), that those pagans who were converted to God, ought not to be burdened in connection with their conversion (παρενοχλεῖν; the preposition implies: besides, in addition to, their turning to God.). This is a conclusion which recognizes the evangelical liberty of the Gentile-Christians, rejects the demands of those who entertained Pharisaic views, and fully agrees with the sentiments of Paul.

Act_15:20. That they abstain.—But James proposes, at the same time, that they should require abstinence in certain forms, on the part of the Gentiles. (’Επιστε͂ιλαι, mandare; the word does not always mean: literas mittere; the former meaning is very frequent, and quite appropriate in this place.). James expresses the opinion that, something, at least, ought to be asked of the Gentiles. But the proposal which he made, shows that he differed widely in sentiment from the Judaists. They declared that actual submission to circumcision, together with the adoption of the entire Mosaic law, constituted the indispensable condition of salvation. But James demands nothing more than an ἀπεχεσθαι, an abstinence from ἀλισγήματα. ’Αλίσγημα, (a word entirely unknown to classic Greek) is derived from ἀλισγέω, which occurs in the Septuagint [Dan_1:8; Mal_1:7; Mal_1:12], and in still later Hellenists, in the sense of: to pollute, to defile; the noun, accordingly, signifies pollution. The four genitives which follow, specify the objects which pollute men. The first are εἴδωλα, images of the gods, together with all that belongs to the worship of the latter; πορνεία, when the word occurs without any specification, can as little as εἴδωλα, be taken in any restricted or metaphorical sense (referring, for instance, to idolatry, incest, marriage within the forbidden degrees, etc.); it can here be understood only in its own proper sense, that is, lewdness, fornication. The other two points have reference to food. Abstinence is required from the eating of that which is strangled (τον͂ πνικτον͂), that is, of the flesh of animals killed by strangling [without shedding their blood]. Whenever “a man of the children of Israel, or of the strangers sojourning among them” (הַגֵּר הַגָּר בְּתוֹכָם), hunted or caught any beast or fowl that might be eaten, the law (Lev_17:13) commanded him to pour out the blood thereof, before he used it as food. The Gentiles were, lastly, directed to abstain from blood (τον͂ αἵματος), that is, from eating it in any mode [Lev_7:2 b, 21; Act_17:10; Act_17:14], because the soul [נֶכֶּשׁ, ψυχή] of every living creature is in the blood; comp. Lev_17:14; Gen_9:4. These laws respecting food occupy, in the old covenant, even a higher position than the Levitical, since it was declared that he who transgressed them, should be cut off, Lev_17:14; and they are expressly extended to the גִֵּרים)[sojourners, strangers]. All that James, therefore, desires, is, that the Gentile-Christians should avoid those things which were, in their very nature, absolutely inconsistent with the true religion of the holy God, according to their ancient tradition, and which were in the utmost degree offensive to every Israelite, since he regarded them as vile and heathenish abominations.

Act_15:21. For Moses of old time hath, etc.—Great difficulty attends the question respecting the logical connection of the contents of this verse with the foregoing. James here remarks that, from a very early period, Moses was proclaimed here and there in cities (κατὰ πόλιν), in so far as the Law was read in the synagogues on every sabbath. [“The word sabbath does not mean the Lord’s Day, or the first day of the week, which is not so called in the New Testament, nor by the oldest Christian writers, but the seventh day or Jewish sabbath, etc.” (Alexander, ad loc.)—Tr.]. James does not, however, mean to say that Moses was read in the Christian, as well as in the Jewish, assemblies (Grotius), but he does, undoubtedly, assume that the Christians still remain in connection with the synagogue. That this fact is adduced as an argument, is unequivocally indicated by the word γάρ. But the particular point which is to be established by it, is not immediately apparent. According to some interpreters, the fact is adduced by James as a reason for demanding abstinence in the forms mentioned in Act_15:20; (it is indispensable—James is supposed to say—that we should demand this fourfold ἀπέχεσθαι, for, otherwise, the regularly recurring weekly reading of Moses will perpetuate the offence which the Judæo-Christians take, when they see the practices of the Gentile-Christians; Meyer). Others suppose that the fact is adduced as a reason for proposing to release the Gentile Christians from the law, Act_15:19; (the sense would then be: Although the Mosaic law has already been so long proclaimed, there are, comparatively, few persons [pagans] who are willing to adopt it; as the ceremonial law is a hinderance to the universal spread of the true religion, it must be abandoned; Gieseler). Or, possibly, after James has stated his opinions, and, in particular, proposed to exempt the Gentile-Christians from the requisitions of the law, he designs to sustain his entire proposition by answering a certain objection that might be made to it; he accordingly says that all could unhesitatingly adopt his view of the case; for the apprehension that the Mosaic law would thus decline in influence and authority, was altogether unfounded, since this law continued to be read every week in every city. (This interpretation, in its general features, is adopted by Erasmus, Wetstein, Schneckenburger, Thiersch, Ewald: Gesch. Israels. VI. 437.). Of these several explanations, the last appears to correspond more fully than any other both to the actual state of affairs, and also to the peculiar Judæo-Christain sentiments and position of James.

DOCTRINAL AND ETHICAL

1. When the important question whether Gentile-Christians were also bound to observe the Mosaic law, was to be decided for all future times, Peter produces as an argument a certain fact furnished by his own experience, namely, the occurrence in Cesarea, Acts 10, when it was demonstrated that Gentiles as well as Judæo-Christians, received the Holy Ghost. He exhibits this fact as a significant and instructive decision on the part of God, who had thus placed the Israelites and the Gentiles in precisely the same class (ον̓δὲν διέκρινε), without granting any advantage or privilege to the former, which was denied to believing Gentiles. He distinctly testified (ἐμαρτν́ρησε) in favor of the latter when He gave the Holy Ghost, and by his acts, demonstrated that he took pleasure in them. Such an experience, accordingly, proves the perfect equality of Gentiles and Jews in the sight of God, provided that they believed in Jesus Christ. This reasoning is conclusive, and convinces the mind. It is also, in its general features, a model, exhibiting as it does so happily, the apostle’s method of treating the history of the Church as a source whence clear views of the truth may be derived. The whole revelation of God in both the Old and the New Testament, depends on history; it consists, indeed, essentially, of History. And as the life of Jesus Christ is rich in instructions which it gives, since ‘he not only lived his own doctrine, but also preached his own life,’ so the life and the experience of the apostles constitute a rich source of instruction. The doctrine of the apostle Paul is his own life, wrought out in consciousness and knowledge; the doctrine of the apostle Peter is, likewise, his own life, resulting in clear views and conceptions. The manner in which God governs his church in the present world, and during the lapse of centuries, or, in other words, the History of the Church, forms the doctrine, not only concerning the Church, but also concerning other points. Thus we are here furnished with a clear view of the Church, but we also receive instructions respecting the nature of grace, the usus legis, etc.

2. Our knowledge of the nature of faith has been greatly enlarged by the events described in the passage before us. How many truths are involved in that single proposition which Peter set forth, when he referred to the importance of that occurrence in Cesarea: ‘God purified their hearts by faith’! It teaches, first of all, that faith does not depend directly and exclusively on man; it depends on God; it is His work, His gift; it is wrought by His grace. The apostle testifies, in the second place, that faith possesses a purifying power. Faith is, therefore, something that is full of life and power; it is as Luther says, “a living, mighty, busy thing” it exercises a purifying influence, insomuch that the heart which had previously been ungodly and unclean, is now changed, consecrated to God, and morally cleansed. The proposition in Act_15:9, comprehends, in the third place, the truth that the seat of faith is in the heart—not merely in the memory or in the thoughts—but in the very centre of the life of the soul, where all impulses and movements originate.

3. This was the first occasion on which the disciples clearly saw the essential distinction existing between Law and Grace. Paul himself, who had been personally conducted to the knowledge of the grace of God in Christ, by the manner of his conversion and by his peculiar religious experience, probably obtained his clearest views of evangelical, liberty in the state of grace, as contradistinguished from a servile legalism, only after he had encountered opposition in the Gentile-Christian congregations. The case of Peter was similar. He, too, had been taught by his experience of the grace of Christ, that the law is a yoke, very heavy, and, indeed, impossible to bear. All that the law makes difficult for man, is made easy by grace. For, in the case of those who are under the law, all depends on their own strength, their personal efforts, the perfect purity of the will; whereas, when man is in the state of grace, God purifies the heart, and inspires it with a love for all that is good.

4. After Peter, as well as Barnabas and Paul, had explained the question by appeals to their own experience in the service of the Gospel, James furnishes additional illustrations derived from the word of promise. The apostles referred, in general, to the prophecies of the Scriptures chiefly as guides in explaining the signs of the present times, and in seeking a knowledge of the divine will. They did not employ the prophetic word as the means for becoming acquainted with the future, and discovering times and seasons, circumstances and persons in it, as in a magic mirror. Our success in ascertaining the will of God, his counsel in reference to the progress of his kingdom, and the principles according to which it is governed, will always be proportioned to the degree of attention with which we study the unchangeable, eternal, and firmly established thoughts of God (γνωστὰ ἀπʼ αἰῶνος).

5. The house of David is the principal subject of the prophecy of Amos, which James quotes. David’s royal house had decayed, had dwindled into a tabernacle, and had fallen into ruins; God purposes to raise up that which had fallen, to build it anew, and enlarge it, to extend the kingdom, which is, in truth, His own kingdom, even to Gentiles upon whom His name is called, that is, who are willing to acknowledge and serve Jehovah. God will Himself perform all these things, even as He had of old resolved to do.—This promise sheds light upon the present question. It is already a significant circumstance that the theocratic royalty, or the kingdom of God, and not the law as such, occupies a central position in the promise. It is, in the next place, important, that the only condition of incorporation into the kingdom of God consists in the invocation of His name, or the imposition of His name [“upon whom, etc,” Act_15:17]. And this condition was already fulfilled in the case of the converted Gentiles (ἐπιστρέφουσιν ἐπὶ τὸν θεὸν, Act_15:19). Lastly, the words κύριος ὁ ποιῶν ταν͂τα, are decisive, i.e., neither are we to perform the work, nor is our judgment to be consulted; it is God, the Lord; He has promised that He will do all these things, and, indeed, in its essential features, He has already done the work, for He has actually taken out of the Gentiles a people for Himself, Act_15:14. And therefore, [says James], we are not at liberty, and should not attempt, to impose an additional burden on the Gentile-Christians, which would seem to imply that the work of God had not been completely performed.

6. According to ancient accounts, which have been preserved to our day, James was a man whose personal religion was of the strictest legal type; on this account he was called ὁ δίκαιος (see my [the author’s] Apost. u. nachap. Zeitalter, 2d ed. p. 236. ff.). [Lechler there quotes, in the course of his remarks, a passage in the writings of Hegesippus, which has been preserved by Eusebius, in Eccl. Hist. II. 23.—Tr.]. Now it is remarkable that it is precisely this man who advocates the principle of the exemption of the Gentile-Christians from the Mosaic law, and who expressly demands of them nothing more than abstinence from certain things which were offensive partly in a social, and partly in a moral and religious respect. The circumstance would be incomprehensible, and, indeed, incredible, only in case that it were impossible that the same man should be rigid with regard to himself, but indulgent toward others. We are, however, fully at liberty to consider James as possessing precisely such a character—a character which claims our highest esteem. That he did not regard Moses with indifference, may be gathered from a slight intimation in Act_15:21, when the words are correctly understood. But it also appears from this verse that James hoped that the Mosaic religion would gain more respect by a wider extension and more general knowledge, as well as by a voluntary adoption of it, than by the imposition of any burden on the conscience, which could only tend to disquiet it (παρενοχλεῖν, Act_15:19). That James combined with habitual and great rigor in his own case, a very sincere and tender love for others, is apparent from a fact related by Hegesippus (Euseb. Eccl. Hist. II. 23), viz.: he was continually in the temple, praying on bended knees for the forgiveness of his people. If he prayed with such compassionate love for his unbelieving kinsmen according to the flesh, he was surely capable of meeting the Gentiles who were converted to the Redeemer, with tender forbearance and gentleness. It is, indeed, this feature which reveals to us the image of Jesus himself, shining forth from the soul of his brother (after the flesh, and after the spirit.).

HOMILETICAL AND PRACTICAL

Act_15:1. And certain men … taught.—Paul had come to Antioch in order to find repose after the trials which he had endured; but when he and the brethren began to build themselves up on their common faith [Jude, Act_15:20], this new affliction unexpectedly came upon them. It was a happy circumstance that the gracious manifestations of God among the Gentiles had already occurred, as they supplied the means for deciding the question. The blessing precedes painful experiences. (Rieger).—The adversary again attempted to arrest the progress of the Gospel, and rob believers of the comfort and joy which the conversion of the Gentiles had afforded them. The church militant should always be prepared for such sudden assaults; it may otherwise lose its treasure. (Starke).

Act_15:2. When therefore Paul and Barnabas had no small dissension, etc.—It is better to choose strife and retain the truth, than to choose peace and sacrifice the truth. (Starke).—That Paul and Barnabas … should go up to Jerusalem.—They might have insisted on their own claims, and refused to seek a decision in Jerusalem, as they, too, had received the Holy Spirit. The others might have maintained that these two men were not suitable messengers, and that persons whose minds were less biassed, should be sent. But all things were done on both sides with moderation and candor.

Act_15:3. And being brought on their way by the church.—This conduct, indicated the deep interest which all took in the object of the journey. When the ambassadors of the Elector of Brandenburg were departing, in order to attend a religious disputation with the Papists, he dismissed them with the words:—“Bring me back the word sola,” (that is, the concession that man is justified by faith alone), “or never return yourselves.” The messengers of the Antiochian congregation did not need such an admonition; still, the love and the interceding prayers of the people afforded comfort and joy to their pastors and teachers. (Besser).—Declaring the conversion, etc.—With all our zeal for the orthodox faith, we ought not to neglect the work of building up the kingdom of God. (Ap. Past.).

Act_15:4. They declared all things that God had done.—Before they described the difficulties which had occurred, they related all that God had done with them, as an evidence that they neither discussed the point in dispute with undue heat, nor were led by it to forget other interests of the church of Jesus. They adopt the principle, on the contrary, of first exhibiting all the favorable aspects of the kingdom of God, and, then, of slating existing defects and faults, in order that appropriate remedies may be applied. Their conduct teaches us, that, although many evils still exist in the church of God, we should never banish from our thoughts the rich mercies which He is every where bestowing on men. (Ap. Past.).

Act_15:5. But there rose up certain of the sect of the Pharisees.—How difficult it is to cast away the Pharisaical leaven, and to cling solely to the grace of God! But faith does not at once deliver us from errors and infirmities; long continued exercise, and many struggles, precede our deliverance. (Starke).—Pharisees, which believed.—Hence we learn that schisms are not always occasioned by unprincipled men, but that even upright persons are sometimes their authors, when they yield too far to their fancies and prejudices. (Ap. Past.).

Act_15:6. And the apostles and elders came together, etc.—The divine inspiration by which the apostles were guided when they spoke and wrote, did not render their common consultations, and their meditations on the divine word, superfluous. (Starke).—How this apostolic simplicity puts to shame the pride of later times! (Ap. Past.).—This assembly exhibits the church in a light in which she is again seen only on a single occasion in the whole history of the pentecostal church. She appears in the presence of her holy Lord and Head; she views the task before her with great perplexity, and is conscious of her own ignorance; no previous experience, no recognized principle, no word of the Scriptures, can supply the present want. But she knows that her Lord had promished her, as a collective body, that strength and that aid which always suffice. Hence she seeks with sincere humility, but also confesses the truth with courage and joy. (Leon. and Sp.).

Act_15:7. And when there had been much disputing, etc.—It was not an angry dispute, but a long discussion, during which the arguments on both sides were carefully weighed. This procedure was honorable to the apostles, and bears witness alike to their gentleness, since they listened to the opinions of inferior brethren, and also to their diligence and care, since they considered divine truths not superficially, but maturely. (Ap. Past.).—Peter rose up.—On this occasion we hear him speak for the last time in the Acts. We see him extend the hand of brotherly love to Paul, and we listen to their concurrent testimony respecting the mystery of grace, the actual revelation of which constitutes the theme of the Acts of the Apostles. (Besser).—That … God made choice, etc.—As neither the written word of the Old Testament, nor the personal knowledge and judgment of the brethren, could conduct to a satisfactory conclusion, Peter seeks and finds a decisive argument in experience—in all that God had done before their eyes.—Here we see how necessary it is to study God’s mode of administering the affairs of the church, and to improve our judgment by applying the lessons of experience, if we desire to distinguish successfully between error and truth. (Ap. Past.).—Men and brethren.—This appellation, was, at the same time, designed to give a certain character to the subsequent proceedings, indicating that they should be conducted in a fraternal spirit.—Ye know, says Peter, not: Know ye! He speaks, not as a dictator, but as a brother; he does not proclaim his will authoritatively, neither does he speak ex cathedra, but, with his brethren, presents himself before the throne of the sole Lord of the Church. (Besser).

Act_15:8. Giving them the Holy Ghost.—The gracious counsel of the Lord respecting the Gentiles, was plainly and impressively revealed by acts of grace, in the case of Cornelius.

Act_15:9. Purifying their hearts by faith.—Faith is the true circumcision of the new covenant, the only true evangelical means of purification, as it cleanses from all filthiness of the flesh and spirit [2Co_7:1], by being the medium through which the power of the blood of Jesus penetrates the soul. “Through faith, as Peter says, we obtain another, a new, and a clean heart, and God regards us, for the sake of Christ, our Mediator, as altogether righteous and holy.” (Smalcald Articles [by Luther], III. 13).

Act_15:10. Why tempt ye God; etc?—With the changes of the times, the customs and ordinances of God in his church, are changed. The greater the measure of man’s knowledge and faith becomes, the less is he burdened with the servile yoke of the law. Mark this truth well, that those who impose the heaviest burdens, are not the best teachers. (Starke).—To tempt God, is, to depart from his word, and to subject the order which divine wisdom has sanctified, to the control of man’s impious self-will. (Gerhard).—“This grave and stern language of the apostles: ‘Why tempt ye God?’ which, like a clap of thunder, ought to alarm our adversaries, makes no impression whatever on their hearts; they still attempt to sustain their own inventions, which they represent as services acceptable to God, by resorting to tyrannical and violent measures.” (Apology [of the Augs. Conf.], Art. 28 (14).) [The “adversaries” of whom Melanchthon here speaks (ed. Rech. 294), are the Papists, who rejected the Protestant doctrine that we are justified by faith in Christ alone, and not by “good works” devised by men.—Tr.].—Which neither our fathers nor we were able to bear.—“When oxen have long borne the yoke, and dragged heavy weights, all that they earn by their work, beyond their daily food, is, to be struck on the head and be butchered; such is the experience of those who hope to be justified by the law. They are taken captive, and burdened with a heavy yoke, and then, after they have long and painfully labored to do the works of the law, all that they finally earn is, to remain eternally poor and wretched servants.” (Luther).—Nor we were able to bear.—Peter intends to say: ‘Men and brethren, speak the truth, and candidly tell me: have ye kept the law?’ (Besser).

Act_15:11. But we believe that through the grace of the Lord Jesus Christ we shall be saved.—This is a precious summary of the Gospel, which Peter proclaims at the first synod of the church, for the benefit of all succeeding ages. It already comprehends the confession of the Council of Nice—the confession that Christ is the true God; for Christ can confer saving grace only in case he is the Lord, to whom all power in heaven and in earth is given. The great truth: “we believe … saved,” is still, in our day, the holy symbol and the shibboleth of all true believers. “By grace alone”—this is the badge by which the children of the family recognize each other. Hence Melanchthon declares in the Apology [of the Augsb. Conf. Art. IV. (II) p. 60. ed. Rech.—Tr.] that the doctrine of justification by grace, is “the highest and most important article in the Christian creed, the only key to the whole Bible, without which the troubled conscience can find no true, lasting, and sure consolation;” and Luther says: “We cannot abandon this article, nor make any concession here, although heaven, earth, and all things else that cannot endure, should fall.” (Leonh. and Sp.).—What glory, what comfort, what joy, ye who are members of the Evangelical church, can find here! Ye are one, in your faith and confession, with the primitive, apostolical church. (Apelt).—Even as they.—The fathers and prophets precede the triumphal chariot of Christ—we follow it. Their faith and our own, is the same; the objects of their faith belonged to the future—the same objects of our faith belong to the past. (Lindhammer).

Act_15:12. Then all the multitude kept silence.—This is, in truth, a Council of the Holy Ghost, at which men speak only as long as the Lord’s voice is not heard; but then all are silent, and bow in submission before the word of God! Wherever the Spirit of truth finds an entrance into the hearts of men, and a foolish pride and an egotistical love of controversy offer no resistance, the unity of the Spirit composes dissensions by the bond of peace; the truth is then readily found, and unanimously acknowledged; for the decision is made by the counsel and act of the Lord. (Leonh. and Sp.).—The two words: “yoke” and “grace,” burned as fire in their hearts, and they sat in silence in the presence of the Lord. (Besser).—Gave audience to Paul and Barnabas.—These men explained and confirmed all that Peter had stated respecting the salvation of God which had appeared to the Gentiles. This is, indeed, the right course, when one teacher resumes the subject where his predecessor had paused, and relates even greater wonders which God had wrought, and when all is set forth in such harmony, that it is obvious to every hearer that it is one God—one Spirit—who worketh in them all. In such cases, the apostolic blessing [2Co_13:14] is bestowed in all its fulness. (Ap. Past.).—“O Lord Jesus Christ! Do thou thyself convene the true Council, and there preside! Deliver thy people by thy glorious advent!” (Luther’s Smalcald Articles) [at the close of the Preface, ed. Rech. p. 303.—Tr.]

Act_15:13-15. James answered, saying … and to this agree the words of the prophets.—Peter had referred in his address chiefly to the work of God; James now shows how fully the word of God in the writings of the prophets agreed with the former. (Rieger).—Even when signs and wonders occur, still the question ought to be considered, whether the Scriptures agree with them. (Ap. Past.).—The apostles spoke by the mouth of Peter; James, the brother of the Lord, speaks as an elder or bishop of the church. (Besser).

Act_15:16. After this I will return, etc.—It was not without the guidance of the Holy Ghost, that James was conducted precisely to this passage. For it speaks, first, of the fall of the Jewish church and the abolition of its temple service; it, next, conveys the promise that God will build a new church on the ruins of the old, and gather together in it all the Gentiles; it, lastly, sets forth that this church shall receive salvation only through the name of the Lord which should be called upon it, i.e., on which it would believe. (Ap. Past.).—And will build again the tabernacle of David, which is fallen down.—The kingdom of Christ is not of this world; hence it is here termed a tabernacle which seems, indeed, to have fallen down, but, nevertheless, the Gentiles shall, through grace, lodge in it. The times of the New Testament are, in general, times of re-arrangement and restoration, and, indeed, all theology refers to the restoration of that which is fallen; Act_1:6; Rev_21:3; Rev_21:5; Heb_9:10. (Starke).—God will be the builder; He will even close up all the breaches [Amo_9:11], and raise up that which is fallen. God Himself will do all. What a rich source of comfort we find here! Let us then be faithful servants and workers together [2Co_6:1] with the grace of God! (Ap. Past.).

Act_15:19. That we trouble not them which, etc.—None are so easily injured by the imposition of external religious exercises, as those converted persons who are exceedingly conscientious; they are thus either led to entertain a false confidence, or they are distressed by painful scruples of conscience. Those who are less in earnest, are also less easily affected by such things. (Rieger).—The most important resolution adopted by the apostolic Council, and the one which retains its validity at all times and in all places, refers to the release of believers who live under the new covenant, from the yoke of the ancient ceremonial law. It is an important resolution, which the church of Christ should very gratefully accept, and apply with great fidelity, as a very precious result of His meritorious work. For while the divine character, the purity, and the importance of this first Church Council were thus demonstrated, these features appeared less distinctly in succeeding times, when such Councils were held either to gratify carnal passions, or to determine trivial matters. (Ap. Past.).

Act_15:20. That they abstain from pollutions of idols, etc.—To abstain from idolatry and fornication, was a duty which they owed to God; to abstain from things strangled, and from blood, was a duty prescribed by fraternal love.—“It is a mark of a purified Christian, that he avoids not only evil itself, but also the very appearance of evil. To the Christian nothing can be a matter of indifference; the actions which he performs, either honor or dishonor the name of the Lord. But at that time, when Jews and Gentiles dwelt together, His name was dishonored, when any one did those things which were regarded by the world as undeniable signs of heathenism.” (Williger).

ON THE WHOLE SECTION.

Act_15:1-21. The importance of the first Church Council: I. The question which was discussed, Act_15:6; (it referred to the conditions of salvation). II. The spirit in which it was discussed, Act_15:7; (a spirit of love and truth). III. The principle in accordance with which the decision was made, Act_15:8-9; Act_15:12; (the testimony of God, borne in his word, and in his acts). IV. The confession which was made the basis of the resolution adopted by the Council, Act_15:11; (‘We believe that through the grace,’ etc.). (Apelt).

How does the Christian conduct the wars of his Lord? I. With courage—in order that he may retain the crown; II. With fraternal love—that love may not grow cold; III. With humility—that the Scripture may preside as judge. (Ahlfeld).

We believe that through the grace of the Lord Jesus Christ we shall be saved: this is a confession, I. Of penitence, which proceeds from a deep and clear consciousness of sin; II. Of humility, which testifies that no merit attaches to good works; III. Of faith, which recognizes the riches of the love of God in Christ; IV. Of joy, which is founded on the peace of the pardoned soul. (Leonh. and Sp.).

We are saved, not by the law, but by grace: (Lisco).

That God I purifies the heart by faith, Act_15:6-12 : I. That the I heart of man needs purification; II. That this purification is effected by faith; III. That this purification of the heart by faith, is the work of Almighty God. (Langbein).

The Confession: ‘We believe that, etc.’, Act_15:11; I. Its meaning; II. Its source; III. Its fruit, (id.).

The principles according to which that which is temporary in Christianity may be distinguished from that which is enduring. (Lisco).

The Christian mode of conducting religious controversies: I. Willingness to be guided by unmistakable manifestations of the power of God; II. A common desire to search the Scriptures, and make them the basis of union, (id.).

The Church Council at Jerusalem, a model for all succeeding ages: I. Its occasion was a vital question of the Church—a question relating (a) not to the faith (for on this subject, which was not at that time denied, no Council can make a decision from which there is no appeal), but (b) to the life and conduct (concerning the practical application of admitted doctrinal truth to ecclesiastical order and Christian practice). II. Its spirit was strictly evangelical; (a) a spirit of truth, sustained by the word of God and Christian experience; (b) a spirit of love, which sought not its own, but the welfare of all. III. Its result was a blessing for the church; (a) progress, by a positive and final release from antiquated external ordinances, but (b) a progress sanctioned by the unchanged fundamental principles of the Christian faith and practice, Act_15:11.

The issue of the first Church Council, a triumph of the Holy Spirit: I. His triumph, as a Spirit of liberty, over the yoke of outward ordinances, Act_15:10; Act_15:19; II. His triumph, as a Spirit of faith, over the delusion respecting human wisdom and righteousness, Act_15:9 ff. and Act_15:15 ff.; III. His triumph, as a Spirit of love, over a haughty self-will, and a narrow-minded partisanship, Act_15:1-2; Act_15:7; Act_15:12; Act_15:19-21.

[A maxim respecting peace, or,] An irenic principle (formerly ascribed to Augustine; see Herzog’s Encyk. “Meldenius”), claiming the observance of all ages: I. In necessariis unitas, Act_15:11; II. In dubiis libertas, Act_15:19; III. In omnibus caritas, Act_15:7; Act_15:13; Act_15:20. [Lücke published in 1850 an essay, which has been much admired, on the “age, author, original form, and true sense,” of this celebrated maxim. After rejecting the claims of others, he ascribes it to Rupertus Meldenius, a Lutheran theologian who lived during the earlier part of the seventeenth century. Klose, the writer of the article in Herzog’s Encyk. (IX. 305), recently found the original work of Meldenius in the city library of Hamburg. The author, as it now appears, expressed himself in the following terms, which may be regarded as the true reading: Si nos servaremus in necessariis Unitatem, in non necessariis Libertatem, in utrisque Charitatem, optimo certe loco essent res nostræ. —Tr.].

The Holy Ghost, the best President of ecclesiastical synods and pastoral conferences: I. He permits every one to speak, both men who are not distinguished in the assembly (Act_15:5), and also eminent leaders (Act_15:7; Act_15:12) —the timid and the bold; II. He unites all on the common ground of the divine word and a living faith, (Act_15:9; Act_15:11; Act_15:15); III. He conducts the proceedings to a happy issue—resolutions discussed with wisdom, and unanimously adopted, (Act_15:19 ff.).

When brethren are engaged in deliberation, there is a time to speak, and a time to be silent: I. Boldness of speech, when (a) scruples of conscience (Act_15:1; Act_15:5), and (b) clear convictions of the mind (Act_15:7; Act_15:12-13) are to be expressed; II. Meek silence (Act_15:12), when (a) a childlike obedience to the will and word of God, and (b) indulgent and pacific sentiments respecting the brethren, are to be manifested.

‘Be not entangled again with the yoke of bondage’ (Gal_5:1) —a warning addressed by the apostles to modern Christianity: I. Paul pronounces it (Act_15:2-4) —that great apostle of the Gentiles, who hazarded his life in the attempt to cast down the barrier of Jewish traditions by the power of evangelical liberty; II. Peter repeats it, (Act_15:7-10)

that rock of the primitive church, whom God himself conducted to a knowledge of the truth [Mat_16:17], and whom the church that demands an implicit faith, in vain invokes as its patron saint; III. James unites with them (Act_15:13)

that preacher of the law; all testify alike, that the righteousness of faith [Rom_9:30] is the only way of salvation.

‘We believe that, etc.’ (Act_15:11) —the common watchword of our evangelical, as well as of the primitive, apostolic church.

The confession of faith presented at Augsburg, no other than that of Jerusalem: I. The enemy with which it contends is the same—Pharisaism: (a) bondage, imposed by man; (b) the righteousness of works; II. Its foundation is the same: (a) the word of God; (b) Christian experience; III. The spirit which it breathes, is the same: (a) boldness in confessing the truth; (b) the meekness of love; IV. The way of salvation which it proclaims, is the same: (a) free grace, on the part of God; (b) a living faith, on the part of man.

[Act_15:11. Peter’s confession of faith: I, (“We shall be saved”). The salvation, of which Peter speaks; (a) What is implied by “being saved”? (b) Who shall be saved? (“we”). II. (“The Lord Jesus Christ”). The author of our salvation, (a) Christ is the author; (b) the only author. III. (“Through the grace of, etc.”). The ground of our salvation, (a) Not our works or merit, but (b) grace. IV. (“We believe.”) The faith of Peter in this salvation, (a) A clear and distinct faith; (b) expressing itself in actions. —Tr.].

Footnotes:

[5]Act_15:7. ἐν ὑμίυ, in Cod. A. B. C. [and Cod. Sin.], has justly been preferred by Lach. and Tisch. [and Alt.]; ἐν ἡμῖν [of text. rec. from E. G. H., Vulg., fathers], is, at all events, an easier reading. [Meyer regards the latter as the original reading, since the speaker must have necessarily included himself.—Tr.]

[6]Act_15:11. The reading τοῦ κυρίου ̓Iησοῦ is, decidedly, better attested [by A. B. E. G. II. Cod. Sin., and adopted by Lach., Tisch., and Alf.], than κυρίου ̓ Ιη. Xριστοῦ [of text. rec. from C. D. Vulg. and adopted by Born.—Tr.]

[7]Act_15:14. The dative τῷ ὀνόματι is undoubtedly correct, and ἐπὶ before it [in text. rec. from B (e sil.). G. H. and adopted by Scholz], is as undoubtedly a spurious addition. [The preposition is omitted in A. C. D. E. Cod. Sin., and is dropped by Lach., Tisch., Born., and Alf., with whom Meyer concurs.—Tr.]

[8]Act_15:17. πάντα after ταῦτα [of text. rec. from E. G. H.] is spurious, according to the best manuscripts [omitted in A. B. C. D. Cod. Sin. Vulg. and by recent editors.—Tr.]

[9]Act_15:18. γνωστὰ ἀπ, ἀιῶνος; these three words [which are all that Scholz, Tisch., and Alf. insert in the text], are [also] all that this verse contains in the two manuscripts B. and C., in 13 minuscules, and some oriental versions. To this original text some manuscripts add αν̓τῷ, or, τῷ κυρίω, or τῷ θεῷ πάντα τὰ ἔργα αὐτοῦ, E. G. Η. In place of the plural, A. D. and some versions [Vulg. etc.] introduce the singular: γνωστὸν ἀπ, αἰῶνος τῷ κυρ́ῷ τὸ ἕργον αὐτοῦ, and Lachmann has preferred this reading. [Meyer, who recognizes only the three words just mentioned, regards this reading of A. D., as a later emendation. Tisch. and Alf., both of whom insert only the three words in Act_15:18, attach them to Act_15:17 without any point between ταῦτα and γνωστὰ. Cod. Sin. exhibits after ταῦτα the following: γνωστὰ ἀπʼ ἀιῶνος, and omits τῷ κυρ. τ. ε . ἀ—Tr.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Act 15:6. Συνήχθησαν, met together) by express arrangement (professedly). A specimen of a good council.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_15:6. The consultation of the apostles and presbyters concerning this assertion (περὶ τοῦ λόγου τούτου, see Act_15:5) thus put forward here afresh, was not confined to themselves (Schwanbeck, who here assumes a confusion of sources), but took place in presence, and with the assistance, of the whole church assembled together, as is evident from Act_15:12, comp. with Act_15:22, and most clearly from Act_15:25, where the ἀπόστολοι καὶ οἱ πρεσβύτεροι καὶ οἱ ἀδελφοί (Act_15:23) write of themselves: ἔδοξεν ἡμῖν γενομένοις ὁμοθυμαδόν. Against this it has been objected that no place would have sufficed to hold them, and therefore it is maintained that only deputies of the church took part (Mosheim, de reb. Christ. ante Const. M. p. 117, Kuinoel, Neander); but this is entirely arbitrary, as the text indicates nothing of such a limitation, and the locality is entirely unknown to us.

This assembly and its transactions are not at variance with Gal_2:1 ff. (in opposition to Baur, Zeller, Hilgenfeld, Hausrath), where, indeed, they are presupposed as known to the readers by αὐτοῖς in Act_15:2, as well as by Act_15:3 and Act_15:5. Hofmann, N.T. I. p. 126, judges otherwise, but by a misinterpretation of Gal_2:4 ff. The words κατʼ ἰδίαν δὲ τοῖς δοκοῦσι, Gal_2:2, betoken a separate discussion, different from these public discussions. See on Gal. l.c.; comp. also Lekebusch, p. 294 ff.; Lechler, p. 398 ff.; Ritschl, altkath. K. p. 150; Trip, Paulus nach d. Apostelgesch. p. 86 ff.; Oertel, p. 232 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 15:6 . λόγου : “de causâ quæ in disceptationem venit” (Blass), cf. Act 8:21 , Act 19:38 . The Ecclesia at large was in some manner also present at this final assembly, cf. Act 15:12 ; Act 15:22 , although the chief responsibility would rest with the Apostles and Elders, cf. Iren., Hær. , iii., chap. Act 12:14 , “cum universa ecclesia convenisset in unum,” Zöckler, in loco , p. 246, and cf. p. 254; Hort, Ecclesia , pp. 66, 70, and see critical notes above.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

The matter is first handled, both parts being heard in the assembly of the Apostles and ancients, and after is communicated with the people.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the apostles and elders came together to consider of this--but in presence, as would seem, of the people (Act 15:12, Act 15:22-23).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. The apostles and elders met together. Luke saith, not that all the whole Church was gathered together, but those who did excel in doctrine and judgment, and those who, according to their office, were competent judges in this matter. It may be, indeed, that the disputation was had in presence of the people. But lest any man should think that the common people were suffered hand over head to handle the matter, Luke doth plainly make mention of the apostles and elders, as it was more meet that they should hear the matter and to decide it. But let us know, that here is prescribed by God a form and an order in assembling synods, when there ariseth any controversy which cannot otherwise be decided. For seeing that many did daily gainstand Paul, this disputation alone, by reason whereof there was great ruin like to ensue, and which was already come to hot combats, did enforce him to go to Jerusalem.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(6) And the apostles and elders came together.—The meeting rightly takes its place as the first in the long series of councils, or synods, which mark the course of the Church’s history. It bore its witness that the government of the Christian society was not to rest in the autocracy of a single will, but in the deliberative decision of those who, directly or indirectly, having been appointed by the choice, or with the approval, of the people, represented the whole community. Presbyters had an equal voice with the Apostles, whose position was analogous to that of the later bishops. Those whom we should call the laity were present at the deliberations, and, though we have no absolute proof that they took part in them, gave their vote. (Comp. Note on Act_15:23.) Strictly speaking, it was, in the later ecclesiastical language, a provincial and not an œcumenical synod, called to decide what seemed a question of discipline rather than of doctrine; but the ground on which the question had been argued made it one of world-wide dogmatic importance. If circumcision was necessary, then faith in Christ was insufficient. St. Paul saw and felt this in all its fulness, and therefore would not “give way by subjection, no, not for an hour” (Gal_2:5). We have no data for estimating the number of the presbyters who were present. Probably they included those of the neighbouring towns and villages of Judæa as well as of Jerusalem, and if so, we may fairly think of some number between fifty and a hundred.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6–12. The Council at Jerusalem; the debate and the speech of Peter. Narration of the work of Barnabas and Paul

6. And the apostles and elders came (were gathered) together] These words refer to a formal summoning to discuss the difficult question which had been brought forward. That there was a space between the first welcome of the Apostles by the church and the assembly of the synod suits St Paul’s words (Gal_2:2) that he explained his position “privately to them which were of reputation.” This private conference was a necessary preparation for the more public discussion which alone is noticed by the history.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the apostles and elders came together,.... And also the brethren, or private members of the church, even the whole church, as appears from Act 15:22. Whether all the apostles were here present, is not certain; Peter, James, and John were; but who else, cannot be said: these met together

for to consider of this matter; to hear what was to be said on both sides of the question, and then to judge what advice was proper to be given to the Gentiles.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 And the apostles and elders came together for to consider of this matter.

Ver. 6. And the apostles and elders, &c.] This was the first Christian council. The four following general councils, {a} Gregory the Great held of equal authority almost with the four Gospels. In posterioribus conciliis (saith Luther) nunquam de fide, sed semper de opinionibus et quaestionibus fuit disputatum: ut mihi conciliorum nomen pene tam suspectum et invisum sit quam nomen liberi arbitrii. He fitly compareth the recent Popish councils to the meeting of foxes, which, going about to sweep a room with their tails, raise dust, but rid none.

{a} Nicen., Constantinopol., Ephesinum, et Chalcedonense.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And the apostles and elders ... - They came together in accordance with the authority in Mat 18:19-20. It would seem, also, that the whole church was convened on this occasion, and that the church concurred, at least, in the judgment expressed in this case. See Act 15:12, Act 15:22-23.

For to consider of this matter - Not to decide it arbitrarily, or even by authority, without deliberation; but to compare their views, and to express the result of the whole to the church at Antioch. It was a grave and difficult question, deeply affecting the entire constitution of the Christian church, and they therefore solemnly engaged in deliberation on the subject.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The apostles and elders, unto whom Paul and Barnabas were sent about the decision of this question, Act 15:2,

came together for to consider of this matter; they had been informed of it, and now they met to deliberate about it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The elders for elders, A.V.; were gathered for came, A.V; to for for to, A.V. The question was too important, and, perhaps, the persons who advanced the objections too considerable, to allow of a decision to be taken on the spot. A special meeting of the Church was called to consider the matter.

Vers. 6-21. The council at Jerusalem.

The claim of the Judaizers is sharply and absolutely put. Circumcision is a necessity; the Law of Moses must be observed. The whole question is open, and the air is full of debate.

I DISCOURSE OF PETER.

1. The question whether the Mosaic Law is binding upon the heathen or no is referred by him to experience. This is the great guide of all. In no case may it be neglected. In every case recurrence to it as a whole will be found helpful. Now, at Caesarea it was clear that the Gentiles, no less than the Jewish Christians, had received the Holy Spirit. This fact the apostle considers to be significant proof that God had already decided the question in debate. God, he had before learned, was no "respecter of persons." Here he expresses the same truth by saying that God has made no difference between them; has placed the two upon one footing. He has testified to the Gentiles by imparting to them the Holy Spirit, his grace and good pleasure.

2. The reference to immediate experience leads to the larger reference to history the history of the sacred past. The entire revelation of God in both testaments rests on history and consists in history. Christ "lived his doctrine and preached his life." And the living experience of prophets and apostles offers a rich fund of instruction. Paul"s doctrine is his own life translated into consciousness and knowledge. And the doctrine of Peter is his own life wrought out in views of duty and principles of Christian thought. Christian doctrine is the expression of the results of Christian history. The discourse of Peter evidently produces a great impression. Silence follows, broken only by the voices of Barnabas and Paul, who relate the significant occurrences which have befallen among the heathen.

II DISCOURSE OF JAMES.

1. He, like a true Jew, trained in ear and memory by the prophetic oracles, reverts to them, and finds confirmation there of the views wrought out in the minds of the others by the certain discipline of experience. The writings of the prophets were used by the apostles as a guide to the interpretation of the signs of the present, and for directions as to present duty. Now, the oracle from Amos adduced by James refers in the first instance to the house of David. His royal house is fallen into ruins. But God would raise it up out of the ruins, would restore and extend it among the Gentiles among whom his Name shall be known that is, among those who shall decide to acknowledge and serve him. All this God would bring about in accordance with his eternal designs (ver. 18).

2. Here, then, is light on the question of debate. Observe that the theocracy, the kingdom of God, stands in the center of the promise, and not the Law as such. Further, the "calling on the Name of God" is laid down as the condition or incorporation with the kingdom of God. This condition has been already, fulfilled by the converted heathen Lastly, it is "the Lord who doeth these things." It is not our short-sighted counsel and prudence which have to make new history and new laws, but God has promised that he will do it. Already has he adopted a people out of the heathen (ver. 14). If, then this is the argument of James we should lay a burden on the Gentile Christians, this would be going against the teaching of facts, striving against the current of history, thwarting the will of God therein revealed.

3. The decision of James. He would not have the Gentile Christians harassed, who are turning in repentance and good works to God. He would recognize their evangelical freedom; would reject the demands of the Pharisaic party; in fact he fully, though on different grounds, coincides with Paul. At the same time, he insists on certain moral and ceremonial abstinences. The whole illustrates the mild, gentle, and loving character of this apostle. There was in him, with the greatest strictness towards himself, the most compassionate love to others. Unceasingly in the temple, on his knees, he prayed for forgiveness for his people (Eusebius, "Eccl. Hist.," 2. 25). He who loves his own household best will be the kindest to them without. The true patriot is the true philanthropist; the loyal adherent of his Church the best friend of universal Christianity and progress. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

6. After the Pharisees had stated their position, distinctly affirming that the Gentiles should be circumcised and keep the law, it seems that the assembly adjourned to meet up again at another hour. The next meeting is then announced in these words: (6) " Now the apostles and elders came together to consider this matter. " Neither this nor the former meeting was composed exclusively of the apostles and elders, for we have seen, from verse fifth , that the messengers were received by the Church, and we learn, from the twenty-second verse below , that at this second meeting the whole Church were present. There had been, however, previous to either of these, a private interview between Paul and the chief men of the Church, for the purpose of coming to some distinct understanding of the subject before it was laid before the multitude. This we learn from Paul himself, who says: "I communicated to them that gospel which I preached among the Gentiles, but privately to them who were of reputation, lest by any means I should run, or had run in vain." This language implies that his course was approved by these brethren of reputation, who were, doubtless, the apostles and other inspired men. Their approval of his course shows that the objections afterward urged were preferred by another class of men. The public discussion was not for the purpose of bringing about an agreement among inspired men, for they really did not differ after the facts were stated by Paul and Barnabas. But it was an effort, on the part of the apostles, to bring the other brethren to the same conclusion in which they themselves had already united.

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

6. The apostles and elders came together. A meeting of the apostles and the elders of Jerusalem was called. It was in the year a.d. 51, about twenty years after the ascension of Christ. One apostle had suffered martyrdom; eleven, including Matthias, remained, though some might have been in distant parts. James, the “brother of the Lord,” though not one of the Twelve, was a chief man now in the Jerusalem church, and is often spoken of by historians as its pastor, or bishop. Though his sentiment decided the question this day, he has been regarded as a leader of the Judaizing Christians. See Gal. 2:12.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

6–12. THE COUNCIL AT JERUSALEM; THE DEBATE AND THE SPEECH OF PETER. NARRATION OF THE WORK OF BARNABAS AND PAUL

6. συνήχθησαν δὲ οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι, and the Apostles and elders were gathered together. These words refer to a formal summoning to discuss the difficult question which had been brought forward. That there was a space between the first welcome of the Apostles by the Church and the assembly of the synod suits St Paul’s words (Gal 2:2) that he explained his position ‘privately to them which were of reputation.’ This private conference was a necessary preparation for the more public discussion, which alone is noticed by the history.

ἰδεῖν περί, to consider about. The use of ἰδεῖν in this sense and construction is rare. But compare our own familiar idiom ‘to see about anything.’

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6.] The Apostles and elders only are mentioned as having assembled: in which case πᾶν τὸ πλῆθος (ver. 12) must mean τῶν πρεσβυτέρων, and the decision of ver. 22 must have been arrived at in a larger assembly. But most probably the deliberation of the Apostles and elders implied the presence of the brethren also, who are intended by πᾶν τὸ πλ.,—and there was but one assembly. The objection, that no one place could have held them, is nugatory: the official presence of all is assumed continually in such cases, where the assembly is open to all.

λόγου] matter (in this case) of dispute: see reff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.