Acts 15:10 Kommentar

Hitherto we have, with a great deal of pleasure, attended the apostles in their glorious travels for the propagating of the gospel in foreign parts, have seen the bounds of the church enlarged by the accession both of Jews and Gentiles to it; and thanks be to that God who always caused them to triumph. We left them, in the close of the foregoing chapter, reposing themselves at Antioch, and edifying the church there with the rehearsal of their experiences, and it is a pity they should ever be otherwise employed; but in this chapter we find other work (not so pleasant) cut out for them. The Christians and ministers are engaged in controversy, and those that should have been now busied in enlarging the dominions of the church have as much as they can do to compose the divisions of it; when they should have been making war upon the devil's kingdom they have much ado to keep the peace in Christ's kingdom. Yet this occurrence and the record of it are of great use to the church, both for warning to us to expect such unhappy discords among Christians, and direction to us what method to take for accommodating them. Here is, I. A controversy raised at Antioch by the judaizing teachers, who would have the believing Gentiles brought under the yoke of circumcision and the ceremonial law (Act 15:1, Act 15:2). II. A consultation held with the church at Jerusalem about this matter, and the sending of delegates thither for that purpose, which occasioned the starting of the same question there (Act 15:3-5). III. An account of what passed in the synod that was convened upon this occasion (Act 15:6). What Peter said (Act 15:7-11). What Paul and Barnabas discoursed of (Act 15:12). And, lastly, what James proposed for the settling of this matter (Act 15:13-21). IV. The result of this debate, and the circular letter that was written to the Gentile converts, directing them how to govern themselves with respect to Jews (Act 15:22-29). V. The delivering of this determination to the church at Antioch, and the satisfaction it gave them (Act 15:30-35). VI. A second expedition designed by Paul and Barnabas to preach to the Gentiles, in which they quarrelled about their assistant, and separated upon it, one steering one course and the other another (Act 15:36-41).

And certain men which came down from Judea,.... To Antioch; they were not sent by the apostles, they came down of "themselves"; who they were, is not certain; that they were "judaizing" Christians, and teachers among them, is plain from the following account: according to Epiphanius (g) they were Cerinthus, and some of his followers: these taught the brethren; the Gentile converts at Antioch, who are styled "brethren", though they were Gentiles, because they were regenerated by the grace of God, and were of the same faith with the believing Jews, and in the same church state with them at Antioch: and said, except ye be circumcised after the manner of Moses; or custom of Moses, which had been used from the time of Abraham, and was revived and reinforced by Moses; wherefore the Syriac version renders it, "the law of Moses"; See Gill on Joh 7:19. ye cannot be saved; these men were not only for retaining circumcision, which was now abolished, but they made it necessary to salvation; which was carrying the matter further than even the unbelieving Jews themselves did, at least some of them: for though indeed it is a notion with them, that no circumcised persons go to hell, but are all saved; and some of them say, that God rejects uncircumcised persons, and brings them down to hell (h); yet others of them speak of the godly among the nations of the world, and of the proselytes of the gate, who keep the seven precepts of Noah, as persons that shall be saved; so Ananias the Jew, preceptor to King Izates, when he signified his great desire to be circumcised, in order to put him off of it, told him, that if he was determined to follow the customs of the Jews, he might worship God without circumcision, which was more peculiar to the Jews than to be circumcised (i). (g) Contra Haeres. l. 1. Haeres. 28. (h) Shemot Rabba, sect. 19. fol. 104. 4. (i) Joseph. Antiqu. l. 20. c. 2. sect. 5.

Now therefore why tempt ye God,.... By hesitating about this matter, by disputing upon this point, and by seeking for further proof and evidence of the will of God in this affair; when it is so plain a case, that it has been his will that the Gospel should be preached to Gentiles, without obliging them to circumcision; that he has given his Spirit both in his extraordinary gifts, and special grace, to uncircumcised persons; particularly he has bestowed faith in Christ upon them, whereby they have been led to the blood of Christ, typified in circumcision, and are thereby purged from all their filth and pollution, and so are the true circumcision: wherefore it is no other than tempting God, a manifest opposition to him, and what must give him offence, to debate about a point so clear; and especially to attempt to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear. It is common with the Jews to call the law a yoke; frequent mention is made of and "the yoke of the commandments" (o), and , "the yoke of the law" (p): and by it here is meant, not circumcision only and barely, for that the Jewish fathers had been able to bear, and had bore it; nor the whole ceremonial law only, which consisted of a multitude of commands and ordinances very heavy and hard; but even the whole moral law, which circumcision obliged those who submitted to it to keep it perfectly; see Gal 5:3, which neither the apostles, nor their fathers, were ever able to do, nor any mere man whatever; and therefore this yoke was intolerable and insupportable, and not to be put upon the necks of the Gentile believers; who here are called disciples, being taught the doctrine of the Gospel, and the way of salvation; which was not by circumcision, nor by any works of the law, but by the grace of Christ, as in the following verse. (o) Targum in Cant. i. 10. & in Lam. iii. 27. Misn. Beracot, c. 2. sect. 2. (p) Echa Rabbati, fol. 56. 3. Pirke Abot, c. 3. sect. 5. Tzeror Hammor, fol. 39. 3.

And since there are some who sometimes assert that they have nothing to do with the law (which Christ has not dissolved, but fulfilled), sometimes catch at such parts of the law as they choose; plainly do we too assert that the law has deceased in this sense, that its burdens-according to the sentence of the apostles-which not even the fathers were able to sustain, have wholly ceased: such (parts), however.

For it is the "burdens" of the law which were "until John," not the remedial virtues. It is the "yokes" of "works" that have been rejected, not those of disciplines. "Liberty in Christ" has done no injury to innocence.

Our ancestors, who were chiefs of the Hebrews, when they were distressed by famine and want, passed over into Egypt, that they might obtain a supply of corn; and sojourning there a long time, they were oppressed with an intolerable yoke of slavery. Then God pitied them, and led them out, and freed them from the hand of the king of the Egyptians, after four hundred and thirty years, under the leadership of Moses, through whom the law was afterwards given to them by God. And when he had first taken the fruit from the vineyard, having become merry, he drank even to intoxication. But the Hebrews, when they had entered into the wilderness, saw many wonderful deeds. For when they suffered thirst, a rock having been struck with a rod, a fountain of water sprung forth and refreshed the people. And again, when they were hungry, a shower of heavenly nourishment descended. Moreover, also, the wind brought quails into their camp, so that they were not only satisfied with heavenly bread, but also with more choice banquets. And yet, in return for these divine benefits, they did not pay honour to God; but when slavery had been now removed from them, and their thirst and hunger laid aside, they fell away into luxury, and transferred their minds to the profane rites of the Egyptians. For when Moses, their leader, had ascended into the mountain, and there tarried forty days, they made the head of an ox in gold, which they call Apis, that it might go before them as a standard. With which sin and crime God was offended, and justly visited the impious and ungrateful people with severe punishments, and made them subject to the law which He had given by Moses. But afterwards, when they had settled in a desert part of Syria, the Hebrews lost their ancient name; and since the leader of their host was Judas, they were called Jews, and the land which they inhabited Judaea.

"Now therefore why tempt ye God, to put a yoke upon the neck of the disciples?" What means, "Tempt ye God?" As if He had not power to save by faith. Consequently, it proceeds from a want of faith, this bringing in the Law. Then he shows that they themselves were nothing benefited by it, and he turns the whole stress of his speech against the Law, not against them, and so cuts short the accusation of them: "which neither our fathers nor we were able to bear." And he did not say, Why do ye disbelieve? which was more harsh, but, "Tempt God," and that when the fact is demonstrated. "Why therefore tempt ye God?" who is become the God of the Gentiles: for this was tempting: whether He is able to save even after the Law. See what he does. He shows that they are in danger.

Why did he say this, unless they were saved through the grace of our Lord, Jesus Christ, not through the law of Moses? Through the law there came not healing but the knowledge of sin, as the apostle teaches when he says, “For knowledge of sin came through the law. But now the righteousness of God has been revealed apart from the law, though the law and the prophets have borne witness to it.” Therefore, if it has been revealed, it existed at that time but was hidden. The veil of the temple signified its being hidden, and that veil was torn at Christ’s death to signify its revelation. At that time the grace of the one mediator between God and human beings, the man Christ Jesus, existed in the people of God, but it was hidden as rain upon fleece—a rain that God bestows on his heritage, not as something due but as gratuitous. But now, with the fleece squeezed dry, that is, with the Jewish people rejected, it lies revealed in all the nations as upon the threshing floor.

"why do you test God?" That is, why do you disbelieve God, as if what he says is not sufficient to save those who come to Him by faith? It should be noted that the difficult-to-accomplish precepts of the flesh need not be imposed on anyone, such as extreme fasting, or celibacy, or silence, unless someone prescribes these things for himself. For although they are difficult, they are not impossible, and yet they have been practiced by many. [AMMONIUS]

Now, therefore, why do you test God by placing a yoke on the necks of the disciples, which neither our fathers nor we have been able to bear. It is clear that it should be understood in many ways what is said: You shall not test the Lord your God (Matt. IV). Therefore, he tests God who attempts to serve and please him in a way other than he has commanded, who confides that he can keep his commandments without the help of his grace. But the blessed Peter wishes to remove the heavy yoke of law observance from the necks of the disciples, so that he may place upon them the light yoke of evangelical freedom. Of which Paul also says to the companions of the same grace: For you did not receive a spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out, Abba, Father (Rom. VIII).

What does "tempt God" mean? It means: "Why do you not believe God? As though God were not powerful enough to save a person through faith." To introduce the law is a sign of unbelief. It is known to all that the law was burdensome for the Israelites. The disciples acknowledged this too. And the Savior Himself pointed this out to us, saying: "Come to Me, all you who labor and are heavy laden, and I will give you rest" (Matt. 11:28). He calls those who were under the law the laboring and heavy laden, and called Himself meek, a quality the law did not possess.

Certain teachers from Judea insist on the necessity of the converted Gentiles being circumcised, Act 15:1. Paul and Barnabas are sent to Jerusalem to consult the apostles on this subject, Act 15:2. They come to Jerusalem, and inform the apostles of the conversion of the Gentiles; and of the trouble which certain Pharisees had occasioned concerning circumcision, Act 15:3-5. The apostles having assembled to consider the question, Peter delivers his opinion, Act 15:6-11. Barnabas and Paul relate their success among the Gentiles, Act 15:12. James delivers his judgment, Act 15:13-21. The apostles and elders agree to what he proposes, and send Judas and Silas with Paul and Barnabas to the converted Gentiles, Act 15:22; and send an epistle containing their decree to the Churches of Antioch, Syria, and Cilicia, Act 15:23-29. Paul and his company return, and read the epistle to the brethren at Antioch, which produces great joy; and Judas and Silas preach to them, Act 15:30-32. Judas returns to Jerusalem, but Silas continues with Paul and Barnabas, teaching and preaching, Act 15:33-35. Paul proposes to Barnabas to visit the Churches where they had preached; and, on the latter determining to take John Mark with them, Paul refuses, Act 15:36-38. They disagree; and Barnabas, taking John Mark, sails to Cyprus, Act 15:39. And Paul, taking Silas, goes through Syria and Cilicia, confirming the Churches, Act 15:40, Act 15:41.

Now therefore why tempt ye God - A God, by giving the Holy Spirit to the Gentiles, evidently shows he does not design them to be circumcised, in order to become debtors to the law, to fulfill all its precepts, etc., why will ye provoke him to displeasure by doing what he evidently designs shall not be done? A yoke - which neither our fathers nor we were able to bear? - This does not refer to the moral law - that was of eternal obligation - but to the ritual law, which, through the multitude of its sacrifices, ordinances, etc., was exceedingly burthensome to the Jewish people. And had not God, by an especial providence, rendered both their fields and their flocks very fruitful, they could not possibly have borne so painful a ritual. There is a curious story in Midrash Shochar, told in Yalkut Simeoni, part i. fol. 229, where Korah is represented as showing the oppressive nature of the law, and avarice of its priests, in justification of his rebellion. "There was," said he, "a widow in our neighbourbood who had two orphan children: she had one field; and, when she began to plough it, one came and said, Thou shalt not plough with an ox and an ass together. When she went to sow it, he said, Thou shalt not sow thy field with divers seeds. When she began to reap, and to gather the sheaves together, he said, Leave a handful and the corners of the field for the poor. When she prepared to thresh it, he said, Give me the wave-offering, and the first and second tithes. She did as she was commanded, and then went and sold her field, and bought two ewes, that she might clothe herself and family with the wool, and get profit by the lambs. When they brought forth their lambs, Aaron came and said, Give me the firstlings, for the holy blessed God hath said, All the first born, whatsoever openeth the womb, shall be thine. She yielded to his demands, and gave him two lambs. When shearing time came, he said, Give me the first fruits of the wool. When the widow had done this, she said, I cannot stand before this man; I will kill my sheep and eat them. When she had killed the sheep, Aaron came and said, Give me the shoulder, and the jaws, and the ventricle. The widow said, Though I have killed my sheep, I am not delivered from this man; I therefore consecrate the whole to God. Then Aaron said, All belongs to me, for the holy blessed God hath said, Every thing that is consecrated in Israel shall be his, i.e. the priest's. He therefore took the whole carcasses, and marched off, leaving the widow and her orphan daughters overwhelmed with affliction." This is a terrible picture of the requisitions of the Mosaic ritual; and, though exaggerated, it contains so many true features that it may well be said, This is a yoke which neither we nor our fathers were able to bear. See Schoettgen. In the same vexatious way may the tithes of the national Church in this country be exacted, and in this very way is the exaction frequently exercised. It is high time that these abuses should be corrected.

COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35) certain men--See the description of them in Gal 2:4.

why tempt--"try," "provoke" ye God--by standing in the way of His declared purpose. to put a yoke upon the neck of the disciples, &c.--He that was circumcised became thereby bound to keep the whole law. (See Gal 5:1-6). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See Rom 3:5; Gal 2:4, &c.).