Act 15:13, Gal 1:19, 2:9 | Barnes | STEP | Verse 13. James answered . James the Less, son of Alpheus. . Hearken unto me . This whole transaction shows that Peter had no such authority in the church as the Papists pretend, for otherwise his opinion would have been followed without debate. James had an authority not less than that of Peter. It is possible that he might have been next in age, (comp. ;) and it seems morally certain that he remained for a considerable part of his life in Jerusalem, . (|) "peace" "were silent" (**) "saying" "spoke"

Acts 15:13

Verse 13. James answered. James the Less, son of Alpheus. Acts 12:1.

Hearken unto me. This whole transaction shows that Peter had no such authority in the church as the Papists pretend, for otherwise his opinion would have been followed without debate. James had an authority not less than that of Peter. It is possible that he might have been next in age, (comp. 1Cor 15:7;) and it seems morally certain that he remained for a considerable part of his life in Jerusalem, Acts 12:17, 21:18 Gal 1:19, 2:9,12.

(|) "peace" "were silent" (**) "saying" "spoke"

Galatians 1:19

Verse 19. Save James the Lord's brother. That the James here referred to was an apostle is clear. The whole construction of the sentence demands this supposition. In the list of the apostles in Mt 10:2,3, two of this name are mentioned, James the son of Zebedee and brother of John, and James the son of Alphaeus. From the Acts of the Apostles it is clear that there were two of this name in Jerusalem. Of these, James the brother of John was slain by Herod, Acts 12:2 and the other continued to reside in Jerusalem, Acts 15:13, 21:13. This latter James was called James the Less, Mk 15:40 to distinguish him from the other James, probably because he was the younger. It is probable that this was the James referred to here, as it is evident from the Acts of the Apostles that he was a prominent man among the apostles in Jerusalem. Commentators have not been agreed as to what is meant by his being the brother of the Lord Jesus. Doddridge understands it as meaning that he was "the near kinsman" or cousin-german to Jesus; for he was, says he, the son of Alphaeus and Mary, the sister of the virgin; and if there were but two of this name, this opinion is undoubtedly correct. In the Apostolical Constitutions (see Rosenmuller) three of this name are mentioned as apostles or eminent men in Jerusalem; and hence many have supposed that one of them was the son of Mary the mother of the Lord Jesus. It is said Mt 13:55 that the brothers of Jesus were James, and Joses, and Simon, and Judas; and it is remarkable that three of the apostles bear the same names --James the son of Alphaeus, Simon Zelotes, and Judas, Jn 14:22. It is indeed possible, as Bloomfield remarks, that three brothers of our Lord and three of his apostles might bear the same names, and yet be different persons; but such a coincidence would be very remarkable, and not easily explained. But if it were not so, then the James here was the son of Alphaeus, and consequently a cousin of the Lord Jesus. The word brother may, according to Scripture usage, be understood as denoting a near kinsman. See Schleusner (Lex. 2) on the word αδελφος. After all, however, it is not quite certain who is intended. Some have supposed that neither of the apostles of the name of James is intended, but another James who was the son of Mary the mother of Jesus. See Koppe, in loc. But it is clear, I think, that one of the apostles is intended. Why James is particularly mentioned here is unknown. As, however, he was a prominent man in Jerusalem, Paul would naturally seek his acquaintance. It is possible that the other apostles were absent from Jerusalem during the fifteen days when he was there.

(*) "save" "except" (b) "James the Lord's brother" Mk 6:3

Galatians 2:9

Verse 9. And when James, Cephas, and John, who seemed to be pillars. That is, pillars or supports in the church. The word rendered pillars στυλοι means, properly, firm support; then persons of influence and authority, as in a church, or that support a church--as a pillar or column does an edifice. In regard to James, Gal 1:19. Comp. Acts 15:13. Cephas or Peter was the most aged of the apostles, and regarded as at the head of the apostolical college. John was the beloved disciple, and his influence in the church must of necessity have been great. Paul felt that if he had the countenance of these men, it would be an important proof to the churches of Galatia that he had a right to regard himself as an apostle. Their countenance was expressed in the most full and decisive manner.

Perceived the grace that was given unto me. That is, the favour that had been shown to me by the great Head of the church, in so abundantly blessing my lab ours among the Gentiles.

They gave unto me and Barnabas the right hands of fellowship. The right hand, in token of fellowship or favour. They thus publicly acknowledged us as fellow-labourers, and expressed the utmost confidence in us. To give the right hand with us is a token of friendly salutation, and it seems that it was a mode of salutation not unknown in the times of the apostles. They were thus recognised as associated with the apostles in the great work of spreading the gospel around the world. Whether this was done in a public manner is not certainly known; but it was probably in the presence of the church, or possibly at the close of the council referred to in Acts 15.

That we should go unto the heathen. To preach the gospel, and to establish churches. In this way the whole matter was settled, and settled as Paul desired it to be. A delightful harmony was produced between Paul and the apostles at Jerusalem; and the result showed the wisdom of the course which he had adopted. There had been no harsh contention or strife. No jealousies had been suffered to arise. Paul had sought an opportunity of a full statement of his views to them in private, Gal 2:2, and they had been entirely satisfied that God had called him and Barnabas to the work of making known the gospel among the heathen. Instead of being jealous at their success, they had rejoiced in it; and instead of throwing any obstacle in their way, they cordially gave them the right hand. How easy would it be always to prevent jealousies and strifes in the same way! If there was, on the one hand, the same readiness for a full and frank explanation, and if, on the other, the same freedom from envy at remarkable success, how many strifes that have disgraced the church might have been avoided! The true way to avoid strife is just that which is here proposed. Let there be on both sides perfect frankness; let there be a willingness to explain and state things just as they are; and let there be a disposition to rejoice in the talents, and zeal, and success of others, even though it should far outstrip our own, and contention in the church would cease, and every devoted and successful minister of the gospel would receive the right hand of fellowship from all--however venerable by age or authority--who love the cause of true religion.

(a) "be pillars" Mt 16:18, Eph 2:20 (b) "the grace" Rom 1:5, 12:3,6