Matthew Poole and continuators on Acts 15

ANd certain men which came down from Judea, taught the brethren, and said, Except ye be circumcised after the manuer of Moses, ye cannot be saved.

These were such as did pretend to believe, but were false Brethren; some think Cerinthus to have been one of them.

The Gentiles who were converted unto the Faith of Christ; or Proselytes of the Gate (as they were called) who were not Circumcised, and now pro[illegible: 1 letter]essing the True Faith. These, the Pharisaical pro[illegible: 1 letter]essors, would have excluded from any hopes of Salvation, altho Circumcision was not commanded, but unto the posterity of Abraham, Gen. 17.10, 11, 12. and Abraham himself was Justified before he was Circumcised, Rom. 4.10.

According unto the Law of Moses, for God by him did renew and establish that Ordinance unto that People; altho it was long before his time, both Commanded and Practised, Iohn 7 22.

Marginal references: Gal. 5.2. Phil. 3.2. Col. 2.8.11, 16; Lev. 12.3.

2 When therefore Paul and Barnabas had no small dissention and disputation with them , they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

That meek Apostle, who was willing to become all things unto all men, yet here enters into a holy war with them that would introduce circumcision into the Christian Church; because, 1. He would have no works of the Law to be an ingredient into our Salvation; but the free grace of God in Christ to be all in all. 2. That our freedom from all the Coremonial Law, acquired by the death of Christ, might not be diminished. 3. That the spreading of the Gospel might not be hindred, but that Christ might be accepted, and honoured amongst all; now if circumcision had been retained, it would have kept possession for all the other ceremonies to have continued, or re-entred, there being the same reason for the one as for the other; and the circumcised person was obiged by his circumcision to observe them all, Gal. 5.3, 4.

The Church at Antioch, where his controversie was moved.

Iames, Peter, and Iohn, who are thought to have been then at Ierusalem, the rest being probably gone to Preach Christ in other parts.

Marginal references: [illegible: 1 word]. 2.1.

3 And being brought on their way by the church, they passed through Phenice, and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.

The brethren or believers of Antioch, out of respect, went part of the way with them; as also thereby shewing, that Paul and Barnabas did not go upon their own business, or mind onely; and that there was no dissention betwixt them, and the Church there.

It is a conversion or turning indeed, from error to truth, from impurity to holiness; that is, from darkness unto light, and from the power of Satan, to the ever living God, Chap. 26.18.

Nothing more rejoyces a good man, than the bringing of Souls unto God, and the enlarging of the Kingdom of Jesus Christ.

4 And when they were come to Jerusalem , they were received of the church, and of the apostles and elders, and they declared all things that God had done with them.

They we[illegible: 1 letter]e owned with respect and thankfulness, for their great work and labour in the Lords Vineyard.

See Chap. 14.27.

5 But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses▪

If these words be taken for St. Lukes, (the Pen-man of this Book) then they declare, that in the Church of Ierusalem there were some that did abet the opinion of the necessity of circumcision; but if (as most probably we may) do take them for the words of St. Paul, they then are part of his narrative to the Church there, of what had hapned at Antioch.

These Pharisees were a Sect amongst the Iews, (so called from [non-Latin text not transcribed] separavit, and may be Englished Separatists) separating from converse with others▪ by reason of an opinion they had of their own holiness, Luke▪ 18.11.

Marginal references: Or, Rose up, said they, certain.

6 ¶ And the apostles and elders came together for to consider of this matter.

Unto whom Paul and Barnabas were sent about the decision of this question, verse 2.

They had been informed of it, and now they met to deliberate about it.

7 And when there had been much disputing, Peter rose up and said unto them, Men and brethren, ye know how that a good while ago, God made choice among us, that the Gentiles by my mouth should hear the word of the Gospel, and believe:

They argued on both sides, and considered what might be said for either opinion; some of them that met here, seem at first to have been for the retaining of the circumcision; for we know but in part, and from the collision of adverse parties, such sparks fly out, that many a man hath lighted his candle at them.

From the beginning of our having received our commission to Preach, as Mat. 28.19. or more particularly, from the time of Cornelius's conversion, Chap. 10.22. and 11.12. which is thought to have been about fourteen or fifteen years before that Peter Preached Christ, by the command of God, unto the Gentiles.

Marginal references: Chap. 11.2[illegible: 1 letter] ▪

8 And God which knoweth the hearts, bare them witness, giving them the holy Ghost, even as he did unto us:

God knew the desires of the Gentiles, that they did sincerely desire to please God, and to see his Salvation: This great attribute David improved, 1 Chron. 29.17. and highly recommended his Son Solomon to consider of, 1 Chr. 28.9. which if believed▪ would make us also to serve God with a perfect heart, and a willing mind.

God himself was a witness for these Gentiles beyond all exception, when he gave them the ordinary and extraordinary gifts of the holy Ghost; by which he testified, that they belonged to Christ, whose Spirit this was; Thus the testimony of Iesus is the spirit of prophesie, Rev. 19.10. and the Spirit, according to our Saviours promise, Iohn 15.26. doth testifie of him.

Marginal references: Chap. 10.44.

9 And put no difference between us and them, purifying their hearts by faith.

God had now broken down the middle-wall of partition betwixt Iew and Gentile, and distributed his graces to these also, Ephes. 2.14. which was signified by the rending of the vail from the top to the bottom, Matthew 27.51. whereby such as were formerly without, might see, and injoy the benefit of those great things which had been hidden under those shadows and types.

From Idolatry, and other impieties in which they had lived; which is the inward circumcision of the heart; and whosoever is thus cleansed, ought not to be reputed amongst the unclean.

Faith is the instrument, God is the efficient cause of our Justification and Renovation.

Marginal references: Chap. 10.43. 1 Cor. 1.2. 1 Pet. 1.22.

10 Now therefore why tempt ye Cod , to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

Why would you make a doubt of, and put it to a trial, whether God did in good earnest admit the Gentiles to his favour, and whether he remains firm and constant in such his kindness towards them; they did tempt God also, by disliking the calling of the Gentiles, and would have brought Gods will, were it possible, unto theirs; not submitting their wills, as they ought, unto Gods, for he that sins in any kind, does tempt God; that is, he tries Gods patience, Power, and Righteousness.

So the Law of Ceremonies is called, Gal. 5.1. and was a yoke indeed, if we consider, 1. Their variety, 2. Their difficulty▪ 3. Their chargeableness, 4. Their inefficacy, being onely shadows of good things to come, Col. 2.17.

Marginal references: Mat. 23.4.

11 But we believe that through the grace of the Lord Jesus Christ, we shall be saved even as they.

All saving-grace may be well so called, it being purchased onely by Christ, and bestowed upon us from the Father through Christ.

The Iews their Fathers; these were saved through the grace of the Messiah which was to come; and the Apostle urges this (against the imposing of the Law) to the Iews; because neither their Ancestors nor themselves, could be justified by the Law, but onely by grace.

Marginal references: Eph. 2.8. Titus 3.4.

12 ¶ Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.

The Apostles and Elders themselves, gave attention to what Barnabas and Paul declared; and by their silence did tacitely approve of what they had said.

The Conversion of the Gentiles in its self, and not onely the signs which did attend it, is truly wonderful: The saving of any one Soul is a miraculous work.

13 ¶ And after they had held their peace , James answered, saying, Men and brethren hearken unto me.

Barnabas and Paul had finished their narrative.

Who was sirnamed the just, and was the Son of Alpheus, and a kinsman to our Saviour, now being President of this Councel.

That is, began to speak.

14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

Or Simon (the name of Peter); but St. Luke being himself an Hebrew, writes it according as they pronounced it; and not so contracted as the Greeks wrote it.

There were some at all times probably amongst the Gentiles, who did fear God, as Iob and his three friends; but they did not make a people or such a number as is here spoken of.

God takes out of the World a people for his name, that is, 1. For himself, as Prov. 18.10. the name of the Lord, is put for the Lord himself. 2. For to call upon his name, as also for to be called by his name. 3. For his glory and honour, and to magnifie his name.

15 And to this agree the words of the prophets; as it is written,

In the plural number, tho onely one cited; 'tis an ordinary enallage; but also it shews the harmony amongst the Prophets, they all speaking by one Spirit; what one said, is as if all had said it.

Marginal references: Amos 9.11, 12.

16 After this I will return, and will build again the tabernacle of David, which is fallen down: and I will build again the ruins thereof, and I will set it up:

In the days of the Messiah.

The word may be taken in both voices. If Actively, it signifies Gods returning unto the Gentiles, from whom he had departed: If Passively, it foreshews their returning unto God, whom they had forsaken.

The House expressed by a Tabernacle (as frequently in Scripture) because that Anciently they dwelt only in Tabernacles. And this for the Throne of David, who was a Tipe of Christ, whose Kingdom is over all. God does promise less than he does perform, for he did not only restore the Tabernacle of David, in Christ; but raised it to a far greater Splendor and Glory in its Spiritual State. And tho St. Iames here does not exactly keep unto the words of the Prophet, he speaks their sense and meaning.

17 That the residue of men may seek after the Lord, and all the Gentiles upon whom my name is called, saith the Lord , who doeth all these things.

In the Prophet, it is remnant of Edom, Amos 9.12. which is here called the residue of men; for as Iacob or Israel shadowed out the Church; so Edom, or Esau (the other Son of Isaac) represented those who were rejected, Rom. 9.13. The Prophet also adds, by way of Explication, all the Heathen ▪ as the Apostle does here, all the Gentiles.

Who shall be mine, or appropriated unto me; also called by his Name, they being called Christians from Christ, whom they believed in.

The calling of the Gentiles was Gods Work, and therefore so far from being excepted against, that it ought to be marvellous in our Eyes.

18 Known unto God are all his works from the beginning of the world.

This the Apostle adds, that they might not be offended with the seeming novelty and surprize of the calling of the Gentiles, and abrogation of the Ceremonies; for it was no other than what God had before determined to do, and therefore they ought to rest satisfied in the Wise and Holy appointments of God.

19 Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:

St. Iames here gives his opinion, confirming andapproving what Peter had done in Conversing with, and Baptizing of the Gentiles.

Whom he would not have afflicted or disturbed with such things as were not necessary, left that it should hinder the Conversion of the Gentiles, and the Church should lose the substance for a shadow.

Marginal references: See ver. 2[illegible: 1 letter].

20 But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

Eating of Meat that was offered to Idols, (as Verse 29.) in a case of scandal, and for the present state of the Church was forbid, tho afterwards in other cases indulged, 1 Cor. 10.27.

Fornication is here mentioned amongst indifferent things; not that it ever was so, but because it was amongst the Gentiles reputed to be so, even by them who punished Adultry severely. By these two some think all sins against both the Tables of the Law to be forbidden, because by one sin against each Table, all the sins against any command may Synecdochically be understood.

Such Creatures had not their Blood let out; and therefore were not to be fed upon, by the Law of God, Gen. 9.4. given as soon as the use of Flesh was allowed for Food.

They were also much more to abstain from Blood, when shed out of the Body of any slain Creature, Lev. 3.17. Deut. 12.23. That Blood was forbidden, might be to teach them meekness, and to abstain from revenge. It is certain, that such Nations as feed on Blood, are most barbarous and cruel. It is also probable, that these being included in the Precepts which they called, The Precepts of Adam or Noah, and to which all the Proselytes of the Gate were obliged to yield obedience: the Apostle would have the observance of them to be continued upon them that came from amongst them, over unto Christianity. For tho all these Ceremonies were dead (with Christ) yet they were not then deadly, and did wait a time for their more decent burial. If any wonder that the Councel did not treat of, and write about greater matters; As of worshipping God the Father, through the Son; of denying of our selves, and taking up the Cross; he ought to consider, that the question they met upon, was about other matters, and that those great things were never in question amongst such as feared God.

Marginal references: Exod. 20.[illegible: 1 letter]. 1 Cor. 8.1. & 10.20.; 1 Thess. 4.3.

21 For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath-day.

The reason why St. Iames would not have the Ceremonies buried as soon as they were dead, was because the Iews had been so long confirmed in them, and bare such a love unto them; and he would purchase Concord betwixt them, and the Gentile converts; tho the Gentiles should bear with some inconvenience into the bargain, as not presently using all the liberty which through Christ they had a right unto.

Marginal references: Chap. 13.2[illegible: 1 letter].

22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch, with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas , chief men among the brethren.

A happy concord, all agreeing as one Man, by one Spirit.

That Paul and Barnabas might be the better credited, and that by such as had been of a contrary Judgment: so hard it is to remove suspitions, and to root out pre-conceived opinions.

The Brother of that Ioseph mentioned Chap. 1.23.

Called Silvanus also.

Noted for their Holy living, or great Knowledg, or Office in the Church.

23 And wrote letters by them after this manner , The apostles, and elders, and brethren send greeting unto the brethren which are of the Gentiles in Antioch, and Syria; and Cilicia.

The Letter was wrote in the name of them all, that it might have the greater force, and better acceptance; that so strong a Cord might not be broken by the false Apostles.

Such as out of Gentilism, or Paganism, were converted unto Christ; to whom the determination of this case was of greatest concern: their right of belonging unto Christ, and having any hopes of Salvation being questioned, unless they would be Circumcised.

24 Forasmuch as we have heard, that certain which went out from us, have troubled you with words , subverting your souls, saying, Ye must be circumcised, and keep the law; to whom we gave no such commandment:

For, Verse 1. These false Apostles were such as came from Iudea; that is, from the Church there. It is Satans great policy to divide, that he may rule; he will have at least one share wherethere is mo[illegible: 1 letter]e than one. No such sad divisions, as Church-divisions, when that some of our selves Preach pe[illegible: 1 letter]verse things, as Chap. 20.30.

As if in the professing of Christianity there would be no Salvation, unless Judaism be imbraced, and Circumcision admitted. No greater trouble to a considerate mind, than about the concern of Salvation, when they say, Where is thy God?

These they did well put together; for by Circumcision they engaged to the observance of the whole Law of Moses: And by the Decreeing the omission, that whole Law of Ceremonies is declared void, and of no effect. What Truth and Unity build up, Discord and Error pull down.

25 It seemed good unto us, being assembled with one accord, to send chosen men unto you, with our beloved Barnabas and Paul;

With one Mind, as if they had all but one Soul (they had but one Spirit, the Spirit of Truth) as Chap. 2.1. and 5.12. Their Unanimity adding great strength to the Decree they sent.

26 Men that have hazarded their lives, for the name of our Lord Jesus Christ.

Because that the false Apostles at Antioch had vilified Paul and Barnabas, and opposed their Doctrine and Practice in admitting of the Gentiles by Baptism into the Church, the Councel here at Ierusalem take occasion to vindicate, and to commend them, especially for their suffering so much for Christ, of which we read, Chap. 13.50. and 14.19. It being most reasonable to believe, that they had not done or said any thing for their own sakes, who had done and suffered so much for Christ and his Truths sake.

For Christs Honour, and the Truth of his Gospel.

Marginal references: Rom. 1.5.

27 We have sent therefore Judas and Silas, who shall also tell you o the same things by mouth.

They shall inform you of the truth of what is contained in this Epistle, that you may be more assured, it is not forged or counterfeited. Of these Men, viz. Verse 22.

Marginal references: [illegible: 1 letter]r. [illegible: 1 letter]ord.

28 For it seemed good to the holy Ghost , and unto us, to lay upon you no greater burden th[illegible: 1 letter]n these necessary things;

That is, unto us, assisted by the Holy Ghost. The Holy Ghost is deservedly first mentioned, that the Apostles might testifie that they desired to say, write, or do nothing in which they had not the Spirit of God directing of them: And they mention the Spirit, that the Antiochians, unto whom they wrote, might be assured they were not Human inventions which they recommended, but that they had the Authority of God for them.

As Ministers, or Gods Stewards, who acquainted them with these things, in discharge of their duty, and that they might appear themselves to be faithful.

The Yoke spoken of, Verse 10.

To be sure several of the things here spoken of, are not absolutely necessary unto Salvation; or simply, and in their own nature necessary, as to abstain from Blood, &c. but tho they are not necessary always, and at all times, yet in this place, and at this time, they were necessary for the peace of the Church, and to avoid giving of offence to the converted Iews, and to nourish Brotherly love betwixt them and the Gentiles.

29 That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which if ye keep your selves, ye shall do well. Fare ye well.

Of th[illegible: 1 letter]se see more largely, Verse 20.

They were wont to carry home, and Feast upon part of the Sacrifices they had offered unto their false gods; nay, they did not, withou[illegible: 1 letter] reproach, eat of any greater Beasts (as Oxen and Sheep) but they always first offered some of them unto their Idols. And it was accounted no small impiety to eat [non-Latin text not transcribed], part of any Beasts which they had not first offered up to some or other of their gods.

For this reason they might not eat of any thing that died of its self, as Deut 14.21. because the Blood was not gone ou[illegible: 1 letter] of it.

Mentioned here, because so commonly practiced amongst the Gentiles, and yet not esteemed a sin. Hence also, 1 Thess. 4.3. the Apostle lay[illegible: 1 letter] a very great charge against it.

The ordinary Apprecation wherewith their Letters were concluded, in which they wished health and strength to the party they wrote unto; instead of which word, some ancient Copies read [non-Latin text not transcribed]: which is rendred, walk in the Ho[illegible: 1 letter]y Ghost; or, the Holy Ghost carrying, or enabling of you. A wish or prayer becoming these holy Men that made it. They who have found the necessity of the Spirits assistance, de[illegible: 1 letter]ire it above all things, for such as they wish well unto.

Marginal references: Chap. 21.25.; Levit. 17 14.

30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle.

Paul, Barnabas, Iudas, and Silas; which two last were sent with the former.

From whom they were sent, Verse 1, 2. and that this determination of the Councel might be more publickly known, as all things concerning our common Salvation ought to be.

31 Which when they had read, they rejoyced [illegible: 1 letter]or the consolation.

It could not but much rejoyce the Gentile-Believers, that they were exempted from Circumcision, and the Ceremonial Law. And it gladded the Believing Iews also, that the Controversy was determined, and Concord established amongst them; but much more might they all rejoyce to understand the Grace of the Gospel; and that we are not justified by the deeds of the Law, but by faith in Christ, Rom. 5.1. This word also signifies Exhortation, and it was matter of Joy to be put upon such excellent duties, as our most Holy Religion recommends, and to be deterred from such erroneous Evils as it forbids. All that God requires of us, being only to eschew evil, and to do good, Isai. 1.16.17. 1 Pet. 3.11.

Marginal references: Or, Exhortation.

32 And Judas and Silas being prophets also themselves, exhorted the brethren with many words, and confirmed them.

Not properly so called from any Gift of foretelling things to come, Eph. 4.11. but as Doctors and Teachers in the Church, expounding Moses and the Prophets, and shewing how and what they speak concerning Christ; proving out of them, that he was the Messiah, as Philip had done, Chap. 8.35.

See Chap. [illegible: 1 letter]4.22. & 18.23.

33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.

A competent time; some make this space to be a year.

They were dismissed with earnest Prayers for them; for by Peace is meant all kind of Good, which they desired for them, as Matth. 10.13.

Such of them as were at Ierusalem, who also had sent them.

34 Notwithstanding it pleased Silas to abide there still.

Tho having performed his message, he was discharged, and might have returned; yet for the further benefit of that Church, he continued at Antioch.

35 Paul also and Barnabas continued at Antioch, teaching and preaching the word of the Lord , with many others also.

Iudas only returned to Ierusalem, to acquaint the Apostles with the reception their Letter had met with, and what obedience was readily given to their Decrees.

So that when these went away, the Church at Antioch was not left destitute of faithful Pastors. When God gives the word, great is the multitude of preachers, Psal. 68.11.

36 ¶ And some days after, Paul said unto Barnabas, Let us go again and visit our brethren, in every city where we have preached the word of the Lord, and see how they do.

It is not enough that they had sown good Seed, but they must take care left it be plucked up, and Tares sown in the stead of it, by the wicked one, Matth. 13.19. A Husband-mans work is never at an end, neither is the labourers in Gods vineyard.

Not so much looking after their Bodily welfare, as how their Souls fared, whether they continued in the Faith, and Integrity of life.

37 And Barnabas determined to take with them John, whose surname was Mark.

This Iohn or Mark ▪ was Sisters Son to Barnabas, as Coloss. 4.10.

Marginal references: Chap. 12.12▪ 25. & 13.5. 2 Tim. 4.11. Philem. 24.

38 But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

This deserting of Paul and Barnabas by Iohn, is mentioned, Chap. 13.13.

The work unto which the Spirit had called them, Chap. 13.2▪ which was to offer Life and Salvation unto the Gentiles, and to gather them into the Fold of Jesus Christ. This Objection was very considerable, and ought to have weighed more than this Iohns propinquity, or nearness in Blood anto Barnabas.

39 And the contention was so sharp between them, that they departed asunder one from the other: And so Barnabas took Mark, and sailed unto Cyprus;

As Abraham and Lot parted, Gen. 13.9. yet keeping the Unity of the Spirit in the Bond of Peace; loving of▪ and praying for one another; as we may judg, being both good Men. But they verified here what they had said at Lystra, Chap. 14.15. we are men of like passions with you ▪ yet God over-ruled these very divisions betwixt Paul and Barnabas, for his own Glory, and the inlargement of the Kingdom of Jesus Christ. Several places being by this means blessed with the Gospel. And this reflection upon this Iohn Mark, is thought to have made him for the future more diligent and valiant in the cause of the Gospel, which occasioned that kind Salutation from St. Paul unto him, Coloss. 4.10.

An Island in the Mediterranean Sea.

40 And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.

The favour of God, as Chap. 14.26. which the wisest and holiest Men stand in need of in all their undertakings; as also his gracious conduct and assistance.

41 And he went through Syria, and Cilicia , confirming the churches.

Where there were several Brethren by reason of the dispersion that was upon Stephens death, Chap. 11.19. and 15.23. unto whom also the fore-recited Letter was wrote;

putting them in mind of the Gospel of Christ, which they had heard and believed; and encouraging of them to persevere in the profession of it, and being ready to answer any Objection that could be brought against it.