Act 15:1-2 | Barnes | STEP | CHAPTER 15 Verse 1. And certain men . These were men undoubtedly 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, , 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 they 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. The 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 Judaea . To Antioch, and to the regions adjacent, which had been visited by the apostles, . 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 endeavoured 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 practise circumcision, . 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 peculiar rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Christian community. (e) "certain men" (f) "be circumcised" (g) "after the manner of Moses"

Acts 15:1-2

CHAPTER 15

Verse 1. And certain men. These were men undoubtedly 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 they 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. The 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 Judaea. 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 endeavoured 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 practise 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 peculiar rites, and seek to make proselytes, and introduce contention and strife into an otherwise peaceful and happy Christian community.

(e) "certain men" Gall 2:3 (f) "be circumcised" Jn 7:22 (g) "after the manner of Moses" Lev 12:3 Verse 2. Had no small dissension and disputation. The word rendered dissension (στασεως) denotes sometimes sedition or intestine war, and sometimes earnest and violent disputation or controversy, Acts 23:7,10. 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 great strife and disorder in the church. Those doctrines were urged with great zeal, were declared to be essential to salvation, and would therefore tend greatly 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," (Jude 1:3;) and when similar cases occur, 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, (comp. Php 1:17, "Knowing that I am set for the defence 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 favour. 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 favour, and they were willing to refer it to those 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 case 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. Mt 16:19; Mt 18:18.

And elders. Acts 11:30. Greek, Presbyters. Acts 14:23. Who these were, or what was their office and authority, it is not easy now to determine. It may refer to the aged men in the church at Jerusalem, or to those who were appointed to rule and to preach in connexion 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 Gall 2:1-10. If so, it happened fourteen years after his conversion, Gall 2:1. It was done in accordance with the Divine command, "by revelation," Gall 2:2. And among those who went with him was Titus, who was afterwards so much distinguished as his companion, Gall 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, Acts 15:30, Acts 15:31.