Lange Commentary - Acts 15:1 - 15:5

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Lange Commentary - Acts 15:1 - 15:5


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SECTION II

PAUL AND BARNABAS, THE APOSTLES OF THE GENTILES, ABE SENT FROM ANTIOCH TO JERUSALEM, FOR THE PURPOSE OF ARRANGING MATTERS THAT CONCERNED GENTILE-CHRISTIANS; THE PROCEEDINGS IN JERUSALEM, AND THEIR RESULTS

Act_15:1-35

A.—THE JUDAIZING DEMAND RESPECTING CIRCUMCISION PRODUCES AN EXCITEMENT IN ANTIOCH; PAUL AND BARNABAS ARE COMMISSIONED TO PROCEED TO JERUSALEM IN REFERENCE TO THIS SUBJECT; THEIR JOURNEY, AND THE OCCURRENCES WHICH FIRST TOOK PLACE ON THEIR ARRIVAL

Act_15:1-5

1And certain men which [who] came down from Judea taught the brethren, and said [om. and said,], Except ye [If ye do not suffer yourselves to] be circumcised after the manner [usage] of Moses, ye cannot be saved. 2When therefore Paul and Barnabas had no small dissension and disputation [contention] with them, they determined [arranged] that Paul and Barnabas, and certain other [some others] of them, should go up to Jerusalem unto the apostles and elders about this question [controversy]. 3And [So then] being brought [conducted] on their way by the church, they passed [journeyed] through Phenice and Samaria, declaring [relating] the conversion of the Gentiles: and they caused great joy unto all the brethren. 4And [But] when they were come to [arrived at] Jerusalem, they were received of [by] the church, and of [by] the apostles and elders, and they declared [announced to them] all things that [how much] God had done with them. 5But [Then, äÝ ] there rose up certain [some] of the sect of the Pharisees which believed [who had become believers], saying, That it was needful to circumcise them, and [saying, It is necessary to circumcise them, and] to command them to keep the law of Moses.

EXEGETICAL AND CRITICAL

Act_15:1. a. And certain men which came down.—The arrival of these men from Judea, and the declarations which they made in Antioch, plainly show that very serious difficulties had arisen, involving a principle of vast importance, which not only needed elucidation, but which it was indispensable that all should distinctly recognize and adopt. The men who created the confusion, which was now continually increasing, are described by Luke as ôéíÝò ἀðὸ ôῆò Ἰïõäáßáò , that is, they belonged to Judea, or, they came from it. The words do not simply contain a geographical notice, but also allude to sentiments and modes of thought which were preëminently Jewish. The [later] Syriac version [in the margin], and Cod. 8 [named Stephani éÜ , a cursive or minuscule ms. of an uncertain date, and also Cod. 137, named Ambrosianus 97, of the eleventh century, in the text (Alf.)—Tr.] insert after Ἰïõäáßáò the words: ôῶí ðåðéóôåõêüôùí ἀðὸ ôῆò áἱñÝóåùò ôῶí Öáñéóáßùí ; they are, it is true, interpolated from Act_15:5, as an explanation, but no doubt correctly describe the facts. Several Christians of this class came to Antioch from Judea, and probably from the city of Jerusalem. The circumstances authorize us to assume that their arrival was not accidental, but in accordance with a settled plan, and possibly, too, after they had previously had an understanding with persons who entertained the same sentiments. And the fact that the apostles and elders directed their official letter not only to Gentile-Christians in Antioch, but also to the converted pagans in Syria and Cilicia, Act_15:23, allows us to infer, with some appearance of truth, that these Judaizing men did not restrict themselves in their operations to Antioch, but also attempted to influence the Gentile-Christians in Syria and Cilicia.

b. Except ye be circumcised.—When these intruders appeared, they proclaimed a certain doctrine in a distinct and formal manner; ἐäßäáóêïí , data opera, (Bengel); they set forth a certain proposition in a categorical form, expressed in very comprehensive terms, and with great confidence demanded a recognition and an adoption of it on the part of all. It is obvious that they did not merely express certain scruples, doubts, or apprehensions, although their first efforts may have assumed such a form. The principle which they avowed, was virtually the following: The Gentile-Christians cannot possibly be saved from destruction, and obtain salvation in Christ, unless they submit to circumcision according to the custom and usage of Moses, that is, according to the custom that was legally sanctioned by Moses. [“The doctrine in this form was nothing less than an utter subversion of the scheme of Christianity. It denied the sufficiency of faith in Christ as the only condition of pardon and reconciliation.” (Hackett).—Tr.]

Act_15:2. When therefore Paul and Barnabas had no small dissension, etc.—As a consequence of the proceedings of these men, a ó ͂ Üóéò or schism, as it may be easily imagined, occurred in the congregation in Antioch, which consisted principally of Gentile-Christians, and had hitherto been free from the Mosaic law. It may hence be inferred that the whole congregation did not unanimously oppose the innovators, but that their representations had produced an impression on the minds of certain individuals, and that certain members had, accordingly, united with them. At the same time, an animated æÞôçóéò , a debate, arose, during which Paul and Barnabas sustained the cause of Christian liberty, in opposition to the legalists. It may, however, be readily perceived, that a positive and absolute decision of the point in dispute, could not be effected in Antioch; the Judeans would not yield, by permitting themselves to be convinced that the Gentile-Christians were exempted, by a divine right, from the duty of observing the law, and Paul and Barnabas, on the other hand, could not abandon the cause of the evangelical Christians, and yield to the Judaists; the congregation in Antioch, besides, had a direct interest in the case, and could not act as judge in its own cause. It was therefore judiciously determined to transfer the decision to Jerusalem. The innovators who introduced such disturbing elements, had come from Judea, and, as we may easily conjecture, spoke in the name of many others, possibly, too, alleged that they represented the primitive congregation and the apostles themselves. It thus became necessary to submit the whole case to Jerusalem. The congregation ( ἕôáîáí , scil. ïἱ ἀäåëöïé , Act_15:1, the Antiochian Christians) accordingly resolved that Paul and Barnabas, together with some others of their own number (the former, as missionaries to the Gentiles, in an independent capacity, the latter, as representatives of the congregation) should proceed to Jerusalem, and there submit the point in dispute to the apostles and elders, in order to obtain, if possible, a definite decision. It is true that Antioch had already become the mother church of several newly formed Christian congregations; still, Jerusalem continued to be, at that period, the metropolis of all Christendom, principally because some of the apostles were yet established in that city, and the Christians knew of no higher authority in the visible world.—When the language in Act_15:1-2, is compared with that in Gal_2:1 ff., it will be perceived that the ἀðïêÜëõøéò , in consequence of which Paul travelled to Jerusalem, is not inconsistent with the ôÜóóåéí on the part of the Antiochian congregation, nor does the latter contradict the former. [“It maybe that Paul was instructed to propose the mission to Jerusalem; or, if the measure originated with the church, that he was instructed to approve of it, and to go as one of the delegates.” (Hackett).—Tr.]. It is certain that in both passages the difficulties are alike described as having originally proceeded from Judæo-Christians who were legalists in sentiment. And when Paul relates that he and Barnabas had taken Titus with them, his statement fully agrees with the remark in the present passage that êáß ôéíåò ἄëëïé ἐî áὺôῶí went up with Paul and Barnabas.

Act_15:3. And being brought [conducted] on their way by the church.—II ñïðÝìðù may signify either to send on before; or, to accompany; the latter alone can be the meaning here: the Antiochian congregation attended them for some distance with great solemnity, thus demonstrating alike the affectionate interest with which the messengers were regarded, and also the great importance which was attached to their mission. During the journey, which conducted them through Phenice [Phenicia, see Exeg. note on Act_11:19. c.—Tr.] and Samaria, they visited the Christians, and created great joy among them all, partly by the visit itself, and partly by the communications which they made respecting the ἐðéóôñïöÞ ôῶí ἐèíῶí , i.e., not the walk of the Gentiles (Luther), which the word never means, but their conversion; comp. Act_14:15; Act_15:19, ἐðéóôñÝöåéí . The missionary journey in Asia Minor, (Acts 13 and Acts 14.) with its results, was evidently the chief subject of their ἐêäéçãÞóåéò comp. äéÞãçóéò , Luk_1:1.

Act_15:4-5. And when they were come to Jerusalem.—Their reception in this city like their departure from Antioch, was of a solemn and official character; ἀðåäÝ÷èçóáí , i.e., they were publicly and honorably received, as ambassadors of the congregation in Antioch, by the congregation in Jerusalem, as well as by the apostles and elders, in a solemn assembly, after having, as it is obvious, previously informed some individuals of the object of their mission. It was at this congregational meeting that Paul and Barnabas made a full report of the deeds which God had performed among the Gentiles through them, and with them ( ìåô ̓ áὐôῶí , as in Act_14:27). In connection with these statements, but, at the same time, in a direct manner, they introduced the subject of the difference of opinions that had appeared at Antioch; and, at first, they avoided argument and discussion. But certain Judæo-Christians, who had, previously to their conversion, been Pharisees, instantly made objections to the reception of so many pagans into the Church of Christ without any reference to the Mosaic law. ἘîáíÝóôçóáí , i.e., at this meeting; the narrative of Luke is here regularly continued, and the words ἐîáíÝóôçóáí äÝ ôéíåò , etc. are not pronounced by the messengers who came from Antioch (Beza; Heinrichs). [See above, note 4, appended to the text.—Tr.].—The assertions of the Christians who entertained Pharisaic views, although essentially the same as those made by the Judaizers in Antioch, nevertheless differ in the following particulars:—1. Those in Jerusalem demand the circumcision of the Gentiles as a duty which must be authoritatively prescribed to them, ( äåῖ ðåñéô . áὐôïýò —a duty which they must be compelled to perform. Those in Antioch, had simply taught that the Gentile-Christians ought to submit voluntarily to circumcision.—2. In Antioch the claims of the Mosaic law were advocated only in so far as it sanctioned their demand respecting circumcision, and required the observance of that rite as a custom and usage ( ôῷ ἔèåé ÌùûóÝùò , Act_15:1); but here in Jerusalem, far more was expected; the demand was distinctly made, that the observance of the Mosaic law in general should be imposed on Gentile-Christians as a duty ( ðáñáã ëåã . ôå ôçñåῖí ô . íüìïí M.). It is plain that the party in Jerusalem felt that it there appeared on its own ground, and was conscious that it possessed more power there than elsewhere; hence, those who belonged to it, openly recognized even the extreme inferences to which their doctrine conducted, whereas the speakers in Antioch encountered different influences in that city, and deemed it necessary to express themselves with great caution and reserve.

DOCTRINAL AND ETHICAL

1. The difference of opinion which here assumes prominence, involves fundamental principles, and is radical in its nature. The point in dispute was this: Law, or Gospel? Evangelical liberty, or legal bondage? Moses, or Christ? The opponents undoubtedly had no intention to reject Jesus, for they would not, in that case, have been Christians in any sense of the word, whereas they were ðåðéóôåõêüôåò , Act_15:5; we have, indeed, no reason to assume that they did not sincerely believe in Jesus as the Saviour, or that their Christianity was a mere pretence. But all their tendencies induced them to demand an unconditional observance of circumcision, the covenantal sign of the old covenant, and, consequently, to demand the observance of the old covenant itself, and of the law of Moses, as indispensably necessary to salvation. Now, whenever aught else, except Jesus Christ Himself, and a living communion with him, is assumed to be a ground of salvation, the Redeemer and his work suffer a loss of honor and dignity. The two are at first, united, and the same rank is assigned to each, that is,—the redemption of Christ, and the law of Moses; the grace of Christ, and our own works; (or else—Christ, and the saints; perhaps, too—Christ personally, and the true doctrine). And now, another step is unconsciously taken, and that which was, in the main, only coördinate, is advanced to the highest rank, and the truth is positively displaced. The point, therefore, which was really in dispute, although not expressly stated at this early period, was, the perfection or all-sufficiency of Christ—the principle that his divine-human Person had no equal.

2. The foregoing remarks present the case in one aspect: another point of view exhibits evangelical liberty as endangered. Paul himself distinctly refers to this circumstance in Gal_2:4. The evangelical liberty of the redeemed depends on the grace of God in Christ. When limits are assigned to grace, which is all-sufficient in itself, the liberty of the conscience will be circumscribed in the same degree by the yoke of the law. The points in dispute were, accordingly, these—the exclusive dignity, and the all-sufficient merit, of Christ, as well as the dignity and inward liberty of redeemed souls—the servile, or the childlike and happy, state of the conscience with respect to God.

3. Moreover, the universality of Christianity (—its design to become the sole religion of the world—) was involved in the dispute. The Judæo-Christians who entertained Pharisaic sentiments, would, no doubt, have consented that pagans should be received into the church of Jesus Christ; they could, certainly, have offered no objections, even if all the pagans had been converted, provided that the latter would submit to circumcision, and adopt the entire Mosaic law. They might regard such views as sufficiently liberal, and believe that they by no means restricted the influence of the Gospel, which was designed for the whole world. Nevertheless, they would have virtually erected a barrier that would, necessarily and essentially, have interfered with the vast and comprehensive design of salvation in Christ—a design which embraced the entire human race. The attempt to maintain the unconditional validity of the Mosaic law, and to establish the observance of it as necessary to salvation, was, in truth, an attempt to secure an absolute perpetuity for the old covenant, and to prevent the establishment of the new covenant—it was an attempt to maintain the distinction which had existed between Israel and the nations of the world, and to perpetuate a system of exclusiveness for the benefit of a single class of men.

4. It was for such reasons that Paul did not feel at liberty to connive at error by silence, or to yield. Peace is a blessing of very great value, and unity in the church is an important end. Yet it would be unwise to seek, or to maintain, peace at any price, and to regard unity as absolutely and unconditionally the sovereign good. Truth is higher than all things else. The pure word of the grace of God in Christ alone, must be maintained, or recovered, even with the loss of concord. This is the course which the apostles, and the Reformers of the church in their day, invariably pursued. But let us honestly endeavor to secure the kernel, not, merely the shell—to defend the true faith itself, not merely scientific and learned statements of it—to promote the glory of God and Christ, not merely human and party interests.

HOMILETICAL AND PRACTICAL

See below, Act_15:6-21.

Footnotes:

Act_15:1. ðåñéôìçèῆôå , instead of ðåñéôÝìíçóèå [of text. rec., from E. G. H.], is sufficiently sustained [by A. B. C. D. Cod. Sin.], and has therefore been preferred by all the recent critics; the present tense, on the other hand, appears to be less exact, [ ôῶ not only, as in text. rec., precedes ἔèåé , but is also inserted after it by Lach. and Tisch. from A. B. C. and also Cod. Sin.; it is omitted after ἔèåé by D. E. G. H. and by Alf.—Tr.]

Act_15:2. æçôÞóåùò , which with êáὶ [before it], is entirely wanting in one MS. (E) [as well as in the Vulg.], is far better sustained [by A. B. C. D. G. H. Cod. Sin.] than óíæçôÞóåùò [of text. rec.], which is not found in a single uncial MS. [The latter is a correction from Act_15:7. (Meyer).—Tr.]

Act_15:4. ðáñåäÝ÷èçóáí is supported only by a minority of the MSS., it is true [A. B. D (corrected)., Cod. Sin., and adopted by Lach., Tisch., Born., and Alf.], but it is, nevertheless, the original reading; ἀðåäå÷è . [of text. rec.] was substituted only because the former word is unusual. [The latter is found in C. E. G. H., nearly all the minuscules, some fathers, etc., and is regarded by Meyer as the genuine reading.—Tr.]

Act_15:5. [In the margin of the English Bible, the translators offer another interpretation, according to which Act_15:5 is not a part of Luke’s narrative, but a quotation which he gives from the report of Paul and Barnabas; hence, they insert in the margin in Italics the words “said they” between “rose up”. See the Exeg. Note on the passage, below.—Tr.]