Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadLange Commentary - Acts 15:6 - 15:21
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
Act_15:6-21
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 ( ðïëëὴ óíæÞôçóéò ): 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 ( ὑìåῖò ἐðßóôáóèå ), 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 ( ἀö ʼ ἡìåñῶí ἀñ÷áßùí ), 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 ( èåὸò ἐîåëÝîáôï etc.; ὁ êáñäéïãí . èåὸò ἐìáñôçñçóåí áí ̓ ôïῖò , äïí ̀ ò , etc.; êáὶ ïí ̓ äὲí äéÝêñéíå , 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 ( ἐíὑìῖí ἐîåëÝî . etc.). (c) The omniscient God bore witness to those pagans of his good pleasure, by giving the Holy Ghost ( áí ̓ ôïἶò , 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 êáñäéïãíþóôçò . (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 ïí ̓ äὲí äéÝêñéíå — êáèáñßóáò , 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( ïὐ ̄ í ), [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?’ ( ἐðéèåῖíáé , 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, ἡìåῖò ), 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 ( ἀëëÜ ), the grace of Jesus Christ conducted to salvation. ‘Even as they ( ἐêåῖíïé , the Gentile-Christians), we too are assured of salvation solely through the grace of Christ.’ [’ Åêåῖíïé cannot refer to ðáôÝñåò ἡìῶí , 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 óùôçñßá 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 óéãᾷí on the part of the whole multitude shows that the ðïëëὴ óõæÞôçóéò 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; ( óéãᾷí 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 Óõìåþí ; (the more usual Óßìùí is merely a different manner of representing in Greek the original name ùִׁîְòåֹø [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 Óõìåὼí occurs in 2Pe_1:1.—Tr.].—’ ÅðåóêÝøáôï ëáâåῖí , 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: ἐî ἐèíῶí ëáüí , is very expressive, as in all other cases ἔèíç and ëáüò (Israel) are contrasted with each other, while here the sense is: God hath taken a people for himself out of the Gentiles, ôῷ ὀíüìáôé áí ̓ ôïí ͂, 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: ïἱ ëüãïé , many prophecies; he adduces, however, only one of these in express terms. [“ Ôïí ́ ôῳ , neuter: with this (Act_15:15), viz. with the fact stated in the words ëáâåῖí ἐî ἐèíῶí , 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 àֹäֶì , óêçíÞ , 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 íֻëָּä (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, éִéøְùׁåּ , 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: Îùְׁàֵøִéú àֱãåֹî éִéøְùׁåּ àֶúִ , they must have read: éִãְøְùåּ ùְׁàֵøִéú àָãָí . [Pro ééøùå Græcus interpres éãøùå , pro àú , pro àåçé , pro àøåí legit àãåí (Rosenmülleri Scholia in Vet. Test. ad loc.)—Tr.]. James himself makes some additions of his own, e. g., ἀíáóôñÝøù , and, afterwards, the words: ãíùóôὰ ἀð ʼ ἀéῶíïò , scil. áí ̓ ôῷ , or ôῷ èåῷ , 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 ãíùóôὰ ἀð ʼ áἰ . 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 ( äéὸ ἐãὼ êñßíù ), that those pagans who were converted to God, ought not to be burdened in connection with their conversion ( ðáñåíï÷ëåῖí ; 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. (’ Åðéóôå ͂ éëáé , 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 ἀðå÷åóèáé , an abstinence from ἀëéóãÞìáôá . ’ Áëßóãçìá , (a word entirely unknown to classic Greek) is derived from ἀëéóãÝù , 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 åἴäùëá , images of the gods, together with all that belongs to the worship of the latter; ðïñíåßá , when the word occurs without any specification, can as little as åἴäùëá , 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 ( ôïí ͂ ðíéêôïí ͂), 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” ( äַâֵּø äַâָּø áְּúåֹëָí ), 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 ( ôïí ͂ áἵìáôïò ), that is, from eating it in any mode [Lev_7:2 b, 21; Act_17:10; Act_17:14], because the soul [ ðֶëֶּùׁ , øõ÷Þ ] 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 âִֵּøéí )[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 ( êáôὰ ðüëéí ), 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 ãÜñ . 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 ἀðÝ÷åóèáé , 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.
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 ( ãíùóôὰ ἀð ʼ áἰῶíïò ).
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 ( ἐðéóôñÝöïõóéí ἐðὶ ôὸí èåὸí , Act_15:19). Lastly, the words êýñéïò ὁ ðïéῶí ôáí ͂ ôá , 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 äßêáéïò (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 ( ðáñåíï÷ëåῖí , 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.).
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