After Peter's speech (vers. 7-10) came the narration of facts by Barnabas and Paul, in which they laid stress on the Divine tokens of favor and support which they had received in the execution of their work (ver. 12); and then James summed up the matter, evidently giving voice to the decision of the Church. We learn -

I. THAT MEN OF DIVERGENT THOUGHT SHOULD STRIVE TO MEET ONE ANOTHER'S VIEWS IN CHRISTIAN COUNCIL. Probably it would be hard to find two good men of any age or country who have taken more divergent views of the gospel of Christ than did James and Paul. Their Epistles show us how they viewed the one truth from separate and even distant standpoints. Had they come to this Church meeting intent on magnifying their own distinctive points, there would have ensued bitter conflict and fatal rupture. But they strove to meet one another, and the end was peace and the furtherance of redeeming truth.

II. THAT AN EQUITABLE COMPROMISE MAY BE THE MOST HONORABLE SETTLEMENT. (Vers. 19-21.) In concession to the Gentile party, it was not required that they should submit to the distinctive rite; in concession to the Jewish party, it was required that certain statutes should be observed by them. Occasions will very frequently occur when each side owes it to the other to make concession. The spirit that strives only for victory is not the spirit of Christ. We should, as his disciples, count it an honor and a joy to concede, when we conscientiously can do so, to Christian brethren who differ from us.

III. THAT WE MAY LEAVE UNIMPORTANT MATTERS TO THE SETTLEMENT OF TIME. The particular precepts which James and those who thought with him desired to have enforced have long since disappeared. Their observance at the time was expedient, for Moses had in every city them that preached him, etc. (ver. 21). But when the special reasons for conformity were removed, then they fell through. Where the peace of a Church or a large Christian community is at stake, we do well to accept small matters which are unessential; time is on our side.

IV. THAT CHRISTIANITY HAS PURIFIED AND PROPORTIONED PUBLIC MORALS. It surprises and shocks us to read of abstinence from meat which had been offered to idols, and from things strangled, being placed side by side with abstinence from the sin of fornication, as if, in morals, these things stood on the same level. We feel that the latter is a thing so utterly and inherently bad that the former is not at all comparable with it in heinousness of offence. The fact is that we think thus because our holy religion has purified our thoughts, and taught us to see ceremonial and moral offences in true perspective. But wherever Christianity has been corrupted, where the traditions of men have overlaid its simplicity with their ceremonialism, we find this defective view prevailing. It was necessary, at that time and in the then condition of the world, formally and expressly to disallow a custom which we now shudder at and shrink from as a shameful sin.

V. THAT DECISIONS, WHEN ONCE ATTAINED, SHOULD BE COURTEOUSLY AND CAREFULLY CARRIED OUT. (Vers. 22-33.) The Church at Jerusalem, though on the main point it had yielded to the Church at Antioch, did not give way sulkily or grudgingly. It did not dismiss the deputation with a cold and formal resolution. It sent able and influential men, with letters, to accompany Paul and Barnabas, and these greeted the Syrian Church and laid the matter fully before them. So that, in the end, the two communities understood one another and rejoiced in one another the more. What is done in Christ's name and cause should be done with utmost courtesy and with perfect thoroughness.

VI. THAT WE MAY REST HAPPY IN THE ALL-SEEING WISDOM AND ALL-EMBRACING LOVE OF GOD. (Vers. 14-15.) James intimated that what was then happening was only the fulfillment of the Divine intention. God knew from the beginning what he should accomplish, and he purposed the recovery and redemption of the whole Gentile world,

1. When we are baffled by the perplexities of the way, let us remember that all things are in the hands of the omniscient One.

2. When we are distressed by the disappointments and difficulties of our work, let us be consoled by thinking that God means to restore mankind; his wisdom and his love will prevail, though we see not our way and though our fears abound. - C.

This was a crisis in the history of the Church. The greatest disasters might have befallen it at this critical time. The man who saved the Church was Paul. There was in him a fine spirit of conciliation as to methods and usages; but when it came to the liberty of Christ, and the independence of the Church, he stiffened into inflexibility, and he "gave place by subjection, no, not for an hour." The little picture before us enables us to look into the detail of early Church life. Note here —

I. THE PLACE OF HUMAN THOUGHT AND INDEPENDENCE IN THE CONSIDERATION OF CHRISTIAN PROBLEMS. No man was hooted down on either side. In modern Christian controversy we have all seen lamentable spectacles. It makes one ashamed of the Christian cause when orthodox men employ a heterodox tone for the purpose of putting down an opponent. Take care how you maintain a good cause. I have seen an infidel display a nobler spirit than has been shown by his nominally Christian antagonist. Here the discussion was full, impartial and thorough; due deference was paid to the apostles and elders; all things were done decently and in order.

II. THE BEGINNING OF CHRISTIAN LIBERTY. A wrong step here, and Christian liberty would have been lost. Paul was raised up at the very moment of time. He who made havoc of the Church now kept it together. Under the illumination of Paul the horizon of James widened. Sometimes the Church needs inspiration more than information. When the grate is full of fuel, what is wanting is a light. James began to see that Christian liberty was founded on prophecy. How did James become so great a man all of a sudden? Because he had touched the Pauline spirit. Great men make great men. We do not need a new Bible; we need new readers. It was actually found that in the Old Testament this very question had been settled. In every synagogue Moses was read, and nobody understood him.

III. THE SIGHT WAY OF TREATING NEW CONVERTS. They were to begin by not doing things. The trouble with our new converts is that they are converted on Monday, and on Tuesday promoted to places of eminence. The apostles said, "Brethren, you will do well to begin by not doing certain things." That is where we ought to begin.

IV. THE HAPPIER ASPECTS OF CONTROVERSY. But for this controversy, who knows when Paul and James might have been brought together? And after the controversy was over, the bishop writes: "Our beloved Barnabas and Paul." James looked at the question partly from the characters of the men, and he called them "men that have hazarded their lives for our Lord Jesus Christ." So judge in every controversy, This proof of devotion must go for something in the exciting controversy. It is not enough to be clever; we must be true. What have we done for the Lord Jesus?

(J. Parker, D. D.)

A few lessons come to us from a study of that first Ecclesiastical Council.

I. We see in this conference the true way of settling difficulties, both between churches and between individuals — IT IS BY CONFERRING TOGETHER. That does not mean by writing letters, or making assertions at arm's length, but by getting near to one another so that the persons distrusted may be seen and understood. If that letter had been sent from the Church at Antioch to the Church at Jerusalem, and Paul and Barnabas had not been seen — a living spirit can never be put into cold words — the judgment of the council might have been different; and St. Paul would have continued on his way, and there would have been a breach between those who ought to have been united. I have come to feel that letters almost always make more difficulties than they mend. Let those who misunderstand one another come together, take each other by the hand; while one says to the other, "Now, perhaps, I do not understand you; you explain your meaning; let me explain mine." Few enmities could withstand that process. Only an egotist of the first water ever believes that he has all the truth. The life in nature has one manifestation in a flower; another in a tree; another in an animal, another in a man; none conflict; they are only varying manifestations of the one energy which pulsates from the sun. We have one name for the sum of life and all the manifestations of energy, and that is, the universe. The universe of matter and life is too vast for any individual to comprehend — how much more incomprehensible is the spiritual universe! Differences of opinion on doctrine and ritual will arise. There is but one right way to adjust such differences between individuals or in churches, and that is for those who feel themselves growing apart to take the first opportunity to look into each other's eyes and clasp each other's hands as brothers, and then bring all the things which separate into light.

II. The Council at Jerusalem makes very clear THE DISTINCTION BETWEEN LIBERTY AND AUTHORITY IN THE CHRISTIAN LIFE. Christians recognise only one authority, and that is God. Just so fast and so far as the will of God concerning them can be learned, they are under obligation to obey. We are at liberty to believe everything that is true, and to do whatever is right and expedient; all encroachments on this liberty are to be resisted; and in the last analysis we ourselves must decide what is true, wise and right. How easy it would be if someone else could decide for us! Men are made strong by the exercise of their faculties. Those representatives of the venerable Church in Jerusalem came to Antioch with their "Thus saith the law," and there the law was written in cold black letters as it was supposed to have been written by Moses himself, and they said: "Can you get away from that?" If the letter was to decide, the case was already closed. But St. Paul believed that there had been another revelation; that while law had been best for one time, it was not for all times; that he had a commission from Christ to preach His gospel wherever there were souls to be saved; and so, turning away from the letter, he boldly and confidently followed the spirit. But while we emphasise liberty and individual responsibility, we cannot fail also to see that, if we really desire to know what is true and right, we must be very careful about going contrary to what is generally believed to be truth and right by those who we have reason to believe are Christians. If, for instance, in this Church of nearly seven hundred and fifty members, seven hundred believe that one course of conduct is wrong, and one believes that it is right, that one ought to be very sure that he has not been influenced by prejudice, conceit, or some evil motive before he concludes that he is right and all the others are wrong. This Council at Jerusalem illustrates the proper relation of liberty and authority. When the Jewish party asked to have Titus circumcised, and so indicate that the law was still binding, Paul indignantly refused. When the meddlers came from Jerusalem and stirred up a misunderstanding, he said: "Well, let us confer together"; in other words, "I am willing to find all the truth that there is anywhere; the only authority is in truth and right — that is in the revealed will of God — and all men are free from all other obligation except the obligation to obey the true and the right." To learn that, he was willing to go to Jerusalem. So should we be, or to go anywhere else.

III. THIS CONTEST IN THE EARLY CHURCH MAKES PLAIN THE CONTRAST BETWEEN SPIRITUALITY AND FORMALITY IN RELIGION. Men are everlastingly inclined to put emphasis on things of no importance. The Pharisees who tithed mint, anise, and cumin are not yet all dead. Formality says: "If you observe certain rites, you are doing all that is required of you." Spirituality says: "Have the mind of Christ; wherever you can do good, do it; pray without ceasing; no one place alone is holy, but all places are equally holy because God is everywhere; live the life of love, and open your hearts in the day and in the night so that the Spirit of Truth may lead you at all times." Why do we have so many denominations? What is it that separates Christians but this everlasting tendency to put emphasis upon form rather than life? Life can always be trusted; it will make its own form. All we need to be anxious about is to make sure that our poor weak human hearts are open to the Divine life. No ceremony is of any value except so far as it contributes to growth in the spiritual life. The apostle violated all the traditions by which he was surrounded, but in doing so he tore a rift in the world's darkness, and made it possible for the sunlight of the grace of God to flood a struggling race. But the question presses, If we are to trust the Spirit rather than forms, how are we to know whether a man has the Spirit? Well, first, what difference does it make whether we know or not? Who made us judges? "To his own master he standeth or falleth." But we may know whether men have the Spirit. "By this shall all men know that ye are My disciples, if ye have love one toward another."

(A. H. Bradford, D. D.)

Barnabas, Barsabas, David, James, John, Judas, Mark, Paul, Peter, Silas, Simeon, SimonCilicia, Cyprus, Jerusalem, Judea, Pamphylia, Phoenicia, Samaria, Syria, Syrian AntiochAges, Ago, Beginning, Clear, Earliest, Eternity, Makes, Maketh, Making, Past, Says, Works1. Great dissensions arise regarding circumcision.
5. The apostles consult about it,
22. and send their determination by letters to the churches.
36. Paul and Barnabas, thinking to visit the brothers together,
39. disagree, and travel different ways.

Acts 15:1-19

     7336   circumcision, spiritual

Acts 15:1-29

     7241   Jerusalem, significance

Acts 15:5-31

     7512   Gentiles, in NT

Acts 15:14-20

     7510   Gentiles

Acts 15:15-18

     6708   predestination

Acts 15:15-21

     7610   Council of Jerusalem

The Breaking Out of Discord
'And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. 2. When therefore Paul and Barnabas had no small dissension 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. 3. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Charter of Gentile Liberty
'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. 13. And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14. Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for His name. 15. And to this agree the words of the prophets; as it is written, 16. After this I will return, and will build again the tabernacle …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Good Man's Faults
'And Barnabas determined to take with them John, whose surname was Mark. 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.'--ACTS xv. 37, 38. Scripture narratives are remarkable for the frankness with which they tell the faults of the best men. It has nothing in common with the cynical spirit in historians, of which this age has seen eminent examples, which fastens upon the weak places in the noblest natures, like a wasp …
Alexander Maclaren—Expositions of Holy Scripture: The Acts

A Message from the Crowned Christ
(Revelation, Chapters ii and iii) "The glory of love is brightest when the glory of self is dim, And they have the most compelled me who most have pointed to Him. They have held me, stirred me, swayed me,--I have hung on their every word, Till I fain would arise and follow, not them, not them,--but their Lord!"[64] Patmos Spells Patience. Patience is strength at its strongest, using all its strength in holding back from doing something. Patience is love at flood pleading with strength to hold steady …
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

Upon Our Lord's SermonOn the Mount
Discourse 2 "Blessed are the meek: For they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: For they shall be filled. Blessed are the merciful: For they shall obtain mercy." Matt. 5:5-7 I. 1. When "the winter is past," when "the time of singing is come, and the voice of the turtle is heard in the land;" when He that comforts the mourners is now returned, "that he may abide with them for ever;" when, at the brightness of his presence, the clouds disperse, …
John Wesley—Sermons on Several Occasions

"Now the End of the Commandment," &C.
1 Tim. i. 5.--"Now the end of the commandment," &c. Fourthly, Faith purging the conscience purifies the heart (Acts xv. 9.), and hope also purifies the heart (1 John iii. 3.), which is nothing else but faith in the perfection and vigour of it. This includes, I. That the heart was unclean before faith. II. That faith cleanses it, and makes it pure. But "who can say, I have made my heart pure (Prov. xx. 9.), I am clean from my sin?" Is there any man's heart on this side of time, which lodges not many …
Hugh Binning—The Works of the Rev. Hugh Binning

Foreword
"Jesus of Nazareth, a Biography, by John Mark," recognizes the author of the second Gospel as that "John, whose surname was Mark" (Acts 15:37), whom Barnabas chose as companion when he sailed for Cyprus on his second missionary journey. In making use of the new title, the plan of the Editor is to present "The Gospel: According to Mark" as it would be printed were it written in the twentieth rather than the first century. Mark's Gospel has been chosen for this purpose to make available in more readable …
John Mark—Jesus of Nazareth - A Biography

The Subtraction Process
The baptism with the Holy Ghost and fire, the entering into the heavenly inheritance of Canaan, and the possession of the land, and all the blessings that follow are unmistakably a process of addition to the already blessed experience of the justified soul. This addition is scripturally termed "sanctification." No mortal language can ever express how much of an addition it is; but there must necessarily precede this marvelous grace, a definite and absolute subtraction, a loss of all things for the …
J. W. Byers—Sanctification

Cleansing.
As there are conditions requiring to be complied with in order to the obtaining of salvation, before one can be justified, e. g., conviction of sin, repentance, faith; so there are conditions for full salvation, for being "filled with the Holy Ghost." Conviction of our need is one, conviction of the existence of the blessing is another; but these have been already dealt with. "Cleansing" is another; before one can be filled with the Holy Ghost, one's heart must be "cleansed." "Giving them the Holy …
John MacNeil—The Spirit-Filled Life

Second Missionary Journey
Scripture, Acts 15:36-18:22 +The Inception+--After the Jerusalem Council Paul returned to Antioch where he spent some time, "teaching and preaching the Word of the Lord with many others also." "And some days after Paul said unto Barnabas, Let us go again and visit our brethren i+The Companions+ (Acts 15:37-40).--Barnabas proposed to take John Mark, his nephew, with them on this second journey. But Paul strenuously objected, basing his objection on the ground that this young man had deserted them …
Henry T. Sell—Bible Studies in the Life of Paul

Authorship of the Pentateuch.
The term Pentateuch is composed of the two Greek words, pente, five, and teuchos, which in later Alexandrine usage signified book. It denotes, therefore, the collection of five books; or, the five books of the law considered as a whole. 1. In our inquiries respecting the authorship of the Pentateuch, we begin with the undisputed fact that it existed in its present form in the days of Christ and his apostles, and had so existed from the time of Ezra. When the translators of the Greek version, …
E. P. Barrows—Companion to the Bible

The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied …
E. P. Barrows—Companion to the Bible

The Council at Jerusalem.
(Comp. § 34, pp. 835 sqq. and 346 sq.) The most complete outward representation of the apostolic church as a teaching and legislative body was the council convened at Jerusalem in the year 50, to decide as to the authority of the law of Moses, and adjust the difference between Jewish and Gentile Christianity. [743] We notice it here simply in its connection with the organization of the church. It consisted not of the apostles alone, but of apostles, elders, and brethren. We know that Peter, …
Philip Schaff—History of the Christian Church, Volume I

The Synod of Jerusalem, and the Compromise Between Jewish and Gentile Christianity.
Literature. I. Acts 15, and Gal. 2, and the Commentaries thereon. II. Besides the general literature already noticed (in §§ 20 and 29), compare the following special discussions on the Conference of the Apostles, which tend to rectify the extreme view of Baur (Paulus, ch. V.) and Overbeck (in the fourth edition of De Wette's Com. on Acts) on the conflict between Acts 15 and Gal. 2, or between Petrinism and Paulinism, and to establish the true historic view of their essential unity in diversity. …
Philip Schaff—History of the Christian Church, Volume I

The Catholic Epistles.
I. Storr: De Catholicarum Epp. Occasione et Consilio. Tüb. 1789. Staeudlin: De Fontibus Epp. Cath. Gott. 1790. J. D. Schulze: Der schriftstellerische Charakter und Werth des Petrus, Jacobus und Judas. Leipz. 1802. Der schriftsteller. Ch. des Johannes. 1803. II. Commentaries on all the Catholic Epistles by Goeppfert (1780), Schlegel (1783), Carpzov (1790), Augusti (1801), Grashof (1830), Jachmann (1838), Sumner (1840), De Wette (3d ed. by Brückner 1865), Meyer (the Cath. Epp. by Huther, …
Philip Schaff—History of the Christian Church, Volume I

Whether the Justification of the Ungodly is the Remission of Sins
Whether the Justification of the Ungodly is the Remission of Sins We proceed to the first article thus: 1. It seems that the justification of the ungodly is not the remission of sins. It is clear from what was said in Q. 71, Arts. 1 and 2, that sin is opposed not only to justice, but to all virtues. Now justification means a movement towards justice. Hence not every remission of sin is justification, since every movement is from one contrary to its opposite. 2. Again, it is said in 2 De Anima, text …
Aquinas—Nature and Grace

Whether Purification of the Heart is an Effect of Faith
Whether Purification of the Heart is an Effect of Faith We proceed to the second article thus: 1. It seems that purification of the heart is not an effect of faith. Purity of heart pertains mainly to the affections. But faith is in the intellect. Hence faith does not cause purification of the heart. 2. Again, that which causes purification of the heart cannot exist together with impurity. But faith exists together with the impurity of sin, as is obvious in those whose faith is unformed. Hence faith …
Aquinas—Nature and Grace

Church Government.
By this time the Gospel had not only been firmly settled as the religion of the great Roman empire, but had made its way into most other countries of the world then known. Here, then, we may stop to take a view of some things connected with the Church; and it will be well, in doing so, to remember what is wisely said by our own Church, in her thirty-fourth article, which is about "the Traditions of the Church" (that is to say, the practices handed down in the Church) --"It is not necessary that traditions …
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Whether Every virtue is a Moral virtue?
Objection 1: It would seem that every virtue is a moral virtue. Because moral virtue is so called from the Latin "mos," i.e. custom. Now, we can accustom ourselves to the acts of all the virtues. Therefore every virtue is a moral virtue. Objection 2: Further, the Philosopher says (Ethic. ii, 6) that moral virtue is "a habit of choosing the rational mean." But every virtue is a habit of choosing: since the acts of any virtue can be done from choice. And, moreover, every virtue consists in following …
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was Good?
Objection 1: It would seem that the Old Law was not good. For it is written (Ezech. 20:25): "I gave them statutes that were not good, and judgments in which they shall not live." But a law is not said to be good except on account of the goodness of the precepts that it contains. Therefore the Old Law was not good. Objection 2: Further, it belongs to the goodness of a law that it conduce to the common welfare, as Isidore says (Etym. v, 3). But the Old Law was not salutary; rather was it deadly and …
Saint Thomas Aquinas—Summa Theologica

Whether There Should have Been Man Ceremonial Precepts?
Objection 1: It would seem that there should not have been many ceremonial precepts. For those things which conduce to an end should be proportionate to that end. But the ceremonial precepts, as stated above ([2105]AA[1],2), are ordained to the worship of God, and to the foreshadowing of Christ. Now "there is but one God, of Whom are all things . . . and one Lord Jesus Christ, by Whom are all things" (1 Cor. 8:6). Therefore there should not have been many ceremonial precepts. Objection 2: Further, …
Saint Thomas Aquinas—Summa Theologica

Whether Simple Fornication is a Mortal Sin?
Objection 1: It would seem that simple fornication is not a mortal sin. For things that come under the same head would seem to be on a par with one another. Now fornication comes under the same head as things that are not mortal sins: for it is written (Acts 15:29): "That you abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication." But there is not mortal sin in these observances, according to 1 Tim. 4:4, "Nothing is rejected that is received with …
Saint Thomas Aquinas—Summa Theologica

Whether it is against the Natural Law to have a Concubine?
Objection 1: It would seem that to have a concubine is not against the natural law. For the ceremonies of the Law are not of the natural law. But fornication is forbidden (Acts 15:29) in conjunction with ceremonies of the law which for the time were being imposed on those who were brought to the faith from among the heathens. Therefore simple fornication which is intercourse with a concubine is not against the natural law. Objection 2: Further, positive law is an outcome of the natural law, as Tully …
Saint Thomas Aquinas—Summa Theologica

Whether the Justification of the Ungodly is the Remission of Sins?
Objection 1: It would seem that the justification of the ungodly is not the remission of sins. For sin is opposed not only to justice, but to all the other virtues, as stated above ([2212]Q[71], A[1]). Now justification signifies a certain movement towards justice. Therefore not even remission of sin is justification, since movement is from one contrary to the other. Objection 2: Further, everything ought to be named from what is predominant in it, according to De Anima ii, text. 49. Now the remission …
Saint Thomas Aquinas—Summa Theologica

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