《Barnes’ Notes on the Whole Bible –Acts (Vol. 2)》(Albert Barnes)
15 Chapter 15
Verse 1
And certain men - These were undoubtedly men who had been Jews, but who were now converted to Christianity. The fact that they were willing to refer the matter in dispute to the apostles and elders Acts 15:2 shows that they had professedly embraced the Christian religion. The account which follows is a record of the first internal dissension which occurred in the Christian church. Hitherto the church had been struggling against external foes. Violent persecutions had raged, and had fully occupied the attention of Christians. But now the churches were at peace. They enjoyed great external prosperity in Antioch, and the great enemy of souls took occasion then, as he has often done in similar circumstances since, to excite contentions in the church itself, so that when external violence could not destroy it, an effort was made to secure the same object by internal dissension and strife. This history, therefore, is particularly important, as it is the record of the first unhappy debate which arose in the bosom of the church. It is further important, as it shows the manner in which such controversies were settled in apostolic times, and as it established some very important principles respecting the perpetuity of the religious rites of the Jews.
Came down from Judea - To Antioch, and to the regions adjacent, which had been visited by the apostles, Acts 15:23. Judea was a high and hilly region, and going from that toward the level countries adjacent to the sea was represented to be descending, or going down.
Taught the brethren - That is, Christians. They endeavored to convince them of the necessity of keeping the laws of Moses.
Except ye be circumcised - This was the leading or principal rite of the Jewish religion. It was indispensable to the name and privileges of a Jew. Proselytes to their religion were circumcised as well as native-born Jews, and they held it to be indispensable to salvation. It is evident from this that Paul and Barnabas had dispensed with this rite in regard to the Gentile converts, and that they intended to found the Christian church on the principle that the Jewish ceremonies were to cease. When, however, it was necessary to conciliate the minds of the Jews and to prevent contention, Paul did not hesitate to practice circumcision, Acts 16:3.
After the manner of Moses - According to the custom which Moses commanded; according to the Mosaic ritual.
Ye cannot be saved - The Jews regarded this as indispensable to salvation. The grounds on which they would press it on the attention of Gentile converts would be very plausible, and such as would produce much embarrassment. For:
(1) It would be maintained that the laws of Moses were the laws of God, and were therefore unchangeable; and,
(2) It would doubtless be maintained that the religion of the Messiah was only a completing and perfecting of the Jewish religion that it was designed simply to carry out its principles according to the promises, and not to subvert and destroy anything that had been established by divine authority. It is usually not difficult to perplex and embarrass young converts with questions of modes, and rites, and forms of religion; and it is not uncommon that a revival is followed by some contention just like this. Opposing sects urge the claims of their special rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Christian community.
Verse 2
Had no small dissension an disputation - The word rendered “dissension” στάσις stasisdenotes sometimes “sedition” or “intestine war,” and sometimes “earnest and violent disputation or controversy,” Acts 23:7, Acts 23:10. In this place it clearly denotes that there was earnest and warm discussion; but it is not implied that there was any improper heat or temper on the part of Paul and Barnabas. Important principles were to be settled in regard to the organization of the church. Doctrines were advanced by the Judaizing teachers which were false, and which tended to produce great disorder in the church. Those doctrines were urged with zeal, were declared to be essential to salvation, and would therefore tend to distract the minds of Christians, and to produce great anxiety. It became, therefore, necessary to meet them with a determined purpose, and to establish the truth on an immovable basis. And the case shows that it is right to “contend earnestly for the faith” Judges 1:3; and, when similar cases occur, that it is proper to resist the approach of error with all the arguments which may be at our command, and with all the weapons which truth can furnish. It is further implied here that it is the duty of the ministers of the gospel to defend the truth and to oppose error. Paul and Barnabas regarded themselves as set for this purpose (compare Philemon 1:17, “Knowing that I am set for the defense of the gospel”); and Christian ministers should be qualified to defend the truth, and should be willing with a proper spirit and with great earnestness to maintain the doctrines revealed.
They determined - There was no prospect that the controversy would be settled by contention and argument. It would seem, from this statement, that those who came down from Judea were also willing that the whole matter should be referred to the apostles at Jerusalem. The reason for this may have been:
(1) That Jerusalem would be regarded by them as the source of authority in the Christian church, as it had been among the Jews.
(2) most of the apostles and the most experienced Christians were there. They had listened to the instructions of Christ himself; had been long in the church; and were supposed to be better acquainted with its design and its laws.
(3) those who came from Judea would not be likely to acknowledge the authority of Paul as an apostle: the authority of those at Jerusalem they would recognize.
(4) they might have had a very confident expectation that the decision there would be in their favor. The question had not been agitated there. They had all been Jews, and it is certain that they continued as yet to attend in the temple service, and to conform to the Jewish customs. They might have expected, therefore, with great confidence, that the decision would be in their favor, and they were willing to refer it to those who resided at Jerusalem.
Certain other of them - Of the brethren; probably of each party. They did not go to debate, or to give their opinion, or to vote in the ease themselves, but to lay the question fairly before the apostles and elders.
Unto the apostles - The authority of the apostles in such a case would be acknowledged by all. They had been immediately instructed by the Saviour, and had the promise of infallible guidance in the organization of the church. See the notes on Matthew 16:19; Matthew 18:18.
And elders - See the note at Acts 11:30. Greek: presbyters. See the notes on Acts 14:23. Who these were, or what was their office and authority, is not easy now to determine. It may refer either to the aged men in the church at Jerusalem, or to those who were appointed to rule and to preach in connection with the apostles. As in the synagogue it was customary to determine questions by the advice of a bench of elders, there is no improbability in the supposition that the apostles would imitate that custom, and appoint a similar arrangement in the Christian church (Grotius). It is generally agreed that this is the journey to which Paul refers in Galatians 2:1-10. If so, it happened fourteen years after his conversion, Galatians 2:1. It was done in accordance with the divine command, “by revelation,” Galatians 2:2. Among those who went with him was Titus, who was afterward so much distinguished as his companion, Galatians 2:3.
About this question - The question whether the ceremonial laws of Moses were binding on Christian converts. In regard to the nature and design of this council at Jerusalem, see the notes on Acts 15:30-31.
Verse 3
And being brought on their way by the church - Being attended and conducted by the Christian brethren. See the notes on Romans 15:24. It was customary for the Christians to attend the apostles in their travels. Compare 1Corinthians 16:6, 1Corinthians 16:11; 3John 1:6.
Through Phenice - See the note at Acts 11:19.
And Samaria - These places were directly on their route to Jerusalem.
Declaring the conversion … - Of the Gentiles in Antioch, and in the regions in Asia Minor through which they had traveled. These remarkable events they would naturally communicate with joy to the Christians with whom they would have contact in their journey.
Caused great joy - At the news of the extensive spread of the gospel. It was an indication of their deep feeling in the interests of religion that they thus rejoiced. Where Christians are themselves awake, and engaged in the service of Christ, they rejoice at the news of the conversion of sinners. Where they are cold, they hear such news with indifference, or with the utmost unconcern. One way of testing our feelings on the subject of religion is by the emotions which we have when we hear of extensive and glorious revivals of religion. Compare the notes on Acts 8:8.
Verse 4
They were received of the church - By the church, in a hospitable and friendly manner. They were acknowledged as Christian brethren, and received with Christian kindness. See Galatians 2:9.
And they declared - Paul and Barnabas, and those with them. That is, they stated the case; the remarkable conversion of the Gentiles, the evidence of their piety, and the origin of the present dispute.
Verse 5
But there rose up … - It has been doubted whether these are the words of Paul and Barnabas, relating what occurred at Antioch, or whether they are the words of Luke recording what took place at Jerusalem. The correct exposition is probably what refers it to the latter. For:
(1) This seems to be the most obvious interpretation.
(2) the use of the words “rose up” implies that. Those who disturbed the church at Antioch are said to have come down from Judea Acts 15:1, and if this place referred to that occurrence, the same words would have been retained.
(3) the particular specification here of “the sect of the Pharisees” looks as if this was an occurrence taking place at Jerusalem. No such specification exists respecting those who came down to Antioch; but it would seem here as if this party in Jerusalem resolved still to abide by the Law, and to impose those rites on the Christian converts. However, this interpretation is by no means certain.
Which believed - Who maintained or taught.
That it was needful … - See the notes on Acts 15:1.
Verse 6
And the apostles and elders … - They came together in accordance with the authority in Matthew 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 Acts 15:12, Acts 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.
Verse 7
Much disputing - Or rather, much inquiry or deliberation. With our word disputing we commonly connect the idea of heat and anger. This is not necessarily implied in the word used here. It might have been calm, solemn, deliberate inquiry; and there is no evidence that it was conducted with undue warmth or anger.
Peter rose up and said - Peter was probably the most aged, and was most accustomed to speak, Acts 2:14, etc.; Acts 3:6, Acts 3:12. Besides, there was a particular reason for his speaking here, as he had been engaged in similar scenes, and understood the case, and had had evidence that God had converted sinners without the Mosaic rites, and knew that it would have been inexpedient to have imposed these rites on those who had thus been converted.
A good while ago - See Matthew 16:18, with Acts 10.
That the Gentiles - Cornelius, and those who were assembled with him at Caesarea. This was the first case that had occurred, and therefore it was important to appeal to it.
Verse 8
And God, which knoweth the hearts - Acts 1:24. God thus knew whether they were true converts or not, and gave a demonstration that he acknowledged them as his.
Giving them the Holy Ghost … - Acts 10:45-46.
Verse 9
And put no difference … - Though they had not been circumcised, and though they did not conform to the Law of Moses. Thus, God showed that the observance of these rites was not necessary in order to the true conversion of people, and to acceptance with him. He did not give us, who are Jews, any advantage over them, but justified and purified all in the same manner.
Purifying their hearts - Thus, giving the best evidence that he had renewed them, and admitted them to favor with him.
By faith - By believing on the Lord Jesus Christ. This demonstrated that the plan on which God was now about to show favor to people was not by external rites and ceremonies, but by a scheme which required faith as the only condition of acceptance. It is further implied here that there is no true faith which does not purify the heart.
Verse 10
Why tempt ye God? - Why provoke him to displeasure? Why, since he has shown his determination to accept them without such rites, do you provoke him by attempting to impose on his own people rites without his authority, and a against his manifest will? The argument is, that God had already accepted them. To attempt to impose these rites would be to provoke him to anger; to introduce observances which he had shown it was his purpose should now be abolished.
To put a yoke - That which would be burdensome and oppressive, or which would infringe on their just freedom as the children of God. It is called in Galatians 5:1, “a yoke of bondage.” Compare the notes on Matthew 23:4. A “yoke” is an emblem of slavery or bondage 1Timothy 6:1; or of affliction Lamentations 3:27; or of punishment Lamentations 1:14; or of oppressive and burdensome ceremonies, as in this place, or of the restraints of Christianity, Matthew 11:29-30. In this place those rites are called a yoke, because:
(1) They were burdensome and oppressive; and,
(2) Because they would be an infringement of Christian freedom. One design of the gospel was to set people free from such rites and ceremonies.
Which neither our fathers … - Which have been found burdensome at all times. They were expensive, and painful, and oppressive; and as they had been found to be so, it was not proper to impose them on the Gentile converts, but should rather rejoice at any evidence that the people of God might be delivered from them.
Were able to bear - Which are found to be oppressive and burdensome. They were attended with great inconvenience and many transgressions, as the consequence.
Verse 11
But we believe - We apostles, who have been with them, and have seen the evidences of their acceptance with God.
Through the grace … - By the grace or mercy of Christ alone, without any of the rites and ceremonies of the Jews.
We shall be saved, even as they - In the same manner, by the mere grace of Christ. So far from being necessary to their salvation, they are really of no use in ours. We are to be saved, not by these ceremonies, but by the mere mercy of God in the Redeemer. They should not, therefore, be imposed on others.
Verse 12
Then all the multitude - Evidently the multitude of private Christians who were assembled on this occasion. That it does not refer to a synod of ministers and elders merely is apparent:
(1) Because the church, the brethren, are represented as having been present, and as concurring in the final opinion Acts 15:22-23; and,
(2) Because the word “multitude” τὸ πλῆθος to plēthoswould not have been used in describing the collection of apostles and elders merely. Compare Luke 1:10-11, Luke 1:13; Luke 5:6; Luke 6:17; Luke 19:37; John 5:3; John 21:6; Acts 4:32; Acts 6:2; Matthew 3:7.
Gave audience - Heard, listened attentively to.
Barnabas and Paul - They were deeply interested in it, and they were qualified to give a fair statement of the facts as they had occurred.
Declaring what miracles and wonders … - The argument here evidently is, that God had approved their work by miracles; that he gave evidence that what they did had his approbation; and that as all this was done without imposing on them the rites of the Jews, so it would follow that those were not now to be commanded.
Verse 13
James answered - James the Less, son of Alpheus. See the notes on Acts 12:1.