Apostelgeschichte 15:12 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.

Then all the multitude kept silence,.... Upon this oration of Peter's, there was a profound silence in the whole assembly, among all the brethren of the church, who were come together on this occasion; they were all satisfied with, and by their silence acquiesced in, what Peter said; and waited to hear what might be further said about this matter, by other persons in the assembly; and even those who were on the other side of the question, were confounded and nonplussed, and knew not what to say, and the more so, when they perceived that the rest of the apostles and elders were of the same mind; for Beza's most ancient copy introduces this clause thus; "then the elders agreeing to the things that were said by Peter, the whole multitude was silent": and this gave Paul and Barnabas an opportunity of being heard; who, perhaps, could not so well be heard before, for the clamour of the people against them, who might not have so good an opinion of them, and of their practices: and gave audience to Barnabas and Paul; Barnabas is mentioned first, he being most known to the Jews, and of whom they might have the better opinion; and who probably gave the account of their proceedings and success among the Gentiles: declaring what miracles and wonders God had wrought among the Gentiles by them; what wonders of grace were wrought in the conversion of multitudes of them, wherever they came; and what miracles in nature were wrought for the confirmation of the Gospel, such as the striking blind Elymas the sorcerer, at Paphos in Cyprus, and curing the cripple at Lystra; and which they ascribe not to themselves but to God, whose instruments they only were.

"Then all the multitude kept silence." There was no arrogance in the Church. After Peter Paul speaks, and none silences him: James waits patiently, not starts up for the next word. Great the orderliness of the proceedings. No word speaks John here, no word the other Apostles, but held their peace, for James was invested with the chief rule, and think it no hardship. So clean was their soul from love of glory. Peter indeed spoke more strongly, but James here more mildly: for thus it behooves one in high authority, to leave what is unpleasant for others to say, while he himself appears in the milder part.

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.

All the multitude kept silence - The strong facts stated by St. Peter could not be controverted. His speech may be thus analyzed: 1. Circumcision is a sign of the purification of the heart. 2. That purification can only be effected by the Holy Ghost. 3. This Holy Spirit was hitherto supposed to be the portion of those only who had received circumcision. 4. But the Gentiles, who were never circumcised, nor kept any part of the law of Moses, have had their hearts purified by faith in Christ Jesus. 5. As God, therefore, has given them the thing signified, he evidently does not intend that the sign should be administered. 6. Should we impose this burthensome rite, we should most evidently be provoking God, who plainly shows us that he intends no more to save in this way. 7. Therefore it is evident that both Jews and Gentiles are to be saved through the grace of the Lord Jesus Christ. Gave audience to Barnabas and Paul - These apostles came forward next, to corroborate what Peter had said, by showing the miracles and wonders which God had by them wrought among the Gentiles. Peter stated facts: Paul and Barnabas confirmed the statement.

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.

Then all . . . gave audience to Barnabas and Paul--On this order of the names here, see on Act 15:25. declaring what miracles and signs God wrought among the Gentiles by them--This detail of facts, immediately following up those which Peter had recalled to mind, would lead all who waited only for divine teaching to see that God had Himself pronounced the Gentile converts to be disciples in as full standing as the Jews, without circumcision; and the attesting miracles to which Paul here refers would tend, in such an assembly to silence opposition.