The apostles having met, the A. M.cir. 4056. A. D. cir. 52. b 8 And God, which knoweth the which knoweth the 10 Now therefore why tempt ye An. Olymp. hearts, bare them witness, giving God, to put a yoke upon the neck them the Holy Ghost, even as he did of the disciples, which neither our fathers nor we were able to bear? eir. CCVII. 4. unto us; A.M.cir.4056. A. D. cir. 52. An. Olymp. cir. CCVII. 4, 11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. a 1 Chron. 28. 9. ch. 1. 24. ch. 10. 44. Rom. 10. 11. a Ch. 10. 15, 28, 43. 1 Cor. 1. 2. 1 Pet. 1. 22. • Matt. 23. 4. Gal. 5. 1. Rom. 3. 24. Ephes. 2. 8. Tit. 2. 11. & 3. 4, 5. Verse 8. And God, which knoweth the hearts] 'O xaplicyvws εos. We had this epithet of the Divine Being once before, see chap. i. 24. and the note there it occurs no where else in the New Testament. Bare them witness] Considered them as proper or fit to receive the gospel of Christ. It is properly remarked by learned men, that μapTupe TV, to bear witness to any person, signifies to approve, to testify in behalf of. Here it signifies, that as God evidently sent the gospel to the Gentiles, and, by the preaching of it, conveyed the Holy Spirit to them who believed; and as he can make no improper judgment of any, who knows all hearts and their secrets; therefore what he had done was right: he saw that it was time for them to receive the gospel; and he saw that they might be safely trusted with this heavenly deposit; and the experience of eighteen hundred years has justified the conduct of God. Verse 9. Put no difference between us and them] Giving them the Holy Spirit, though uncircumcised; just as he had given it to us who were circumcised: an evident proof, that, in the judgment of God, circumcision was no preparation to receive the gospel of Christ. And as the purification of the heart by the Holy Spirit was the grand object of the religion of God; and that alone by which the soul could be prepared for a blessed immortality; and the Gentiles had received that without circumcision, consequently, the shadow could not be considered of any worth, now the substance was communicated. Verse 10. Now therefore why tempt ye God] As God, by giving the Holy Spirit to the Gentiles, evidently shews he does not design them to be circumcised, in order to become debtors to the law, to fulfil all its precepts, &c. why will ye provoke him to displeasure, by doing what he evidently designs shall not be done. Simeoni, part i. fol. 229. where Korah is represented as shewing the oppressive nature of the law, and avarice of its priests, in justification of his rebellion. "There was,” said he, “a widow in our neighbourhood 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 tythes. 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 carcases, 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. A yoke-which neither our fathers nor we were able to bear?] This does not refer to the moral law; that was of Verse 11. Through the grace of the Lord Jesus Christ, we eternal obligation: but to the ritual law, which, through shall be saved] This seems to be an answer to an objection, the multitude of its sacrifices, ordinances, &c. was exceed-" Has not God designed to save us, the Jews, by an obseringly 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 90 painful a ritual, vance of the law; and them, the Gentiles, by the faith of the gospel?" No: for we Jews can be saved no other way than through the grace of the Lord Jesus Christ and this is the way in which the Gentiles in question have been saved. There is a curious story in Midrash Shochar, tof in Yalkut There is but one way of salvation for Jews and Gentiles, St. James delivers his judgment A. M.cir.4056. A. D. cir. 52. A. D. cir. 52. An. Olymp. cir. CCVII.4. 12 ¶ Then all the multitude kept si- | first did visit the Gentiles, to take A. M.cir. 4056. An. Olymp. lence, and gave audience to Barnabas out of them a people for his eir. CCVII.4 and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. a 13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: name. 15 And to this agree the words of the prophets; as it is written, 14 Simeon hath declared how God at the and I will set it up: Ch. 14. 27.—— ch. 12. 17. e Ver. 7. d Amos 9. 11, 12. the grace, mercy, or favour coming by and through the Lord Jesus, the Christ: this is now fully opened to the Gentiles; and we believe we shall be saved in the same way. Verse 12. All the multitude kept silence] The strong facts stated by St. Peter could not be controverted. His speech may be thus analysed: 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 would be administered. 6. Should we impose this burthensome rite, we should most evidently be provoking God, who plainly shews 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 shewing the miracles and wonders which God had by them wrought among the Gentiles. Peter stated facts: Paul and Barnabas confirmed the statement. Verse 13. James answered] He was evidently president of the council, and is generally called bishop of Jerusalem. The rest either argued on the subject, or gave their opinion; James alone pronounced the definitive sentence. Had Peter been prince and head of the apostles, and of the church; he would have appeared here in the character of judge, not of mere counsellor or disputant. The Popish writers say, that "James presided because the council was held in his own church." These men forget that there was not then what they term a church on the face of the earth. The church, or assembly of believers, then met in private houses; for there was no building for the exclusive purpose of Christian worship then, nor till long after. These writers also forget, that the Pope pretends to be the head of the catholic or universal church; and consequently, no man can preside where he is present, but himself. Peter did not preside here; and this was the first ecclesiastical council: and now, if ever, he should have assumed his character of prince and chief; but he did not; nor did any of the other apostles invite him to it, which they would have done, had they thought that Jesus Christ constituted him head of the church. From this very circumstance there is the most demonstrative evidence, that Peter was no Pope; and that the right of his pretended successor is a non-entity. Verse 14. Simeon hath declared] It is remarkable that James does not give him even the title which he received from our Lord, at the time in which he is supposed to have been made head of the church, and vicar of Christ, upon earth: so that it is evident, James did not understand our Lord as giving Peter any such pre-eminence; and therefore, he does not even call him Peter, but simply Simeon. It is truly surprising that such a vast number of important pretensions, should rest on such slight foundations! If tradition, no matter how interrupted or precarious, did not lend its support, feeble as that necessarily must be; the cause tried by plain scripture would fall to the ground, To take out of them a people for his name.] To form among the Gentiles, as he had among the Jews, a people called by his name, and devoted to his honour. Verse 15. And to this agree the words of the prophets] Peter had asserted the fact of the conversion of the Gentiles; and James shews that, that fact was the fulfilment of declarations made by the prophets. Verse 16. After this I will return, and will build again, &c.] These two verses, 16th and 17th, are quoted from Amos ix. 11, 12. nearly as they now stand in the best editions of the Septuagint; and evidently taken from that Version, which differs considerably from the Hebrew text. As St. James quoted them as a prophecy of the calling of the Gentiles into the church of God, it is evident the Jews must have understood them in that sense; otherwise they would have immediately disputed his application of them to the subject in question; and have rejected his conclusion, by denying the premises. But that the words were thus under The Gentiles are commanded to A. M.cir. 4056. not them, 17 That the residue of men might || trouble Au. Olymp. God: A. M.cir.4056. that they d 20 But that we write unto them, abstain from pollutions of idols, and from fornication, and from things strangled, 19 Wherefore a my sentence is, that we from blood. e and a See ver. 28. 1 Thes. 1. 9.Ezek. 20.30. 1 Cor. 8. 1. Gen. 35. 2. Exod. 20. 3, 23. 1 Cor. 6. 9, 13. Gal. 5. 19. Ephes. 5. 3. Col. 3. 5. 1 Thes. 4.3. 1 Pet. 4. 3. Gen. 9. 4. * Lev. 3. 17. Deut. 12. 16, 23. stood by the ancient Jews, we have their own testimony. || lating the Old Testament into Latin: and how much all the In Sanhedr. fol. 69. we have these remarkable words: modern versions owe to St. Jerome's Vulgate, which owes so "Rabbi Nachman said to Rabbi Isaac, 'Whence art thou much to the Septuagint, most biblical scholars know. taught when Bar Naphli will come?' He saith unto him, Who is this Bar Naphli ? The other replied, He is the Messiah.'' Dost thou then call the Messiah, Bar Naphli? 'Yes,' said he, for it is written, In that day I will build again the tabernacle of David, 9 HA-NOPHELETH, which is falling down." This is evidently a quotation from Amos ix. 11. and a proof that the Jews understood it to be a pro-gospel of his Son, proclaiming equally peace to him that is phecy concerning the Messiah. See Lightfoot. afar off, the Gentiles, and to him that is nigh, the Jews. The whole of this verse is very dubious: the principal Verse 17. That the residue of men might seek] Instead Verse 18. Known unto God are all his works from the beginning] As if he had said, this is not a new counsel of God: he had purposed, from the time he called the Israelites, to make the Gentiles partakers of the same grace and mercy; and ultimately to destroy those rites and ceremonies which separated them from each other. He therefore has sent the of this, the Hebrew has that they may possess the remnant || part of it is omitted by the most ancient MSS. and Griesbach 1 of Edom. Now it is evident, that in the copy from which the Seventy translated, they found yidreshu, they || might seek, instead of w yireshu, they may possess, where the whole difference between the two words is the change of the yod for a daleth, which might be easily done: and they found o adam, man, or men, instead of Edom, the || Idumeans, which differs from the other only by the insertion of vau between the two last letters. None of the MSS. collated by Kennicott and De Rossi confirm these readings, in which the Septuagint, Arabic, and St. James, agree. It shews however, that even in Jerusalem, and in the early part of the apostolic age, the Septuagint Version was quoted in preference to the Hebrew text; or, what is tantamount, was quoted in cases where we would have thought the Hebrew text should have been preferred, because better understood. But God was evidently preparing the way of the gospel, by bringing this venerable Version into general credit || and use; which was to be the means of conveying the truths of Christianity to the whole Gentile world. How precious should this august and most important Version be to every Christian, and especially to every Christian minister! A Version, without which, no man ever did or ever can critically understand the New Testament. And I may add, that without the assistance afforded by this Version, there never could have been a correct translation of the Hebrew text, since that language ceased to be vernacular, into any language. Without it, even St. Jerome could have done little in trans has left γνωσα απ' αιώνος doubtful, and has thrown επι τῷ OE Tаrта та Eрyа auтov out of the text. Of the former clause, Professor White, in his Crises, says, "forsitan delenda," "probably these words should be blotted out." And of the latter clause he says, "Certissime delenda," "most assuredly these should be blotted out." Supposing the whole to be genuine, critics have laboured to find out the Some very learned men, and particularly Schleusner, contend that the word yvwsa, from ywvwoney to know, should be understood here in the same sense in which y yadá is, in many parts of the Old Testament, which not only signifies to know, but to approve, love, &c. They therefore would translate the passage thus: All the works of God are ever dear unto him. And if so, consequently we might naturally expect him to be merciful to the Gentiles, as well as to the Jews; and the evidence now afforded, of the conversion of the Gentiles, is an additional proof, that all God's works are equally dear to him. Verse 19. Wherefore my sentence is] A εyw xxxw. Wherefore I judge. There is an authority here, that does not appear in the speech of St. Peter; and this authority was felt and bowed to by all the council; and the decree pro|| posed by St. James, adopted. Verse 20. But that we write unto them] Four things are prohibited in this decree: 1. Pollutions of idols; 2. fornication; 3. things strangled; 4. blood. By the first, POLLUTIONS of IDOLS, or, as it is in ver. 29. meats offered to idols, not only all idolatry was forbidden, but eating things offered in sacrifice to idols, knowing that they were thus offered; and joining with idolaters in their sacred feasts, || which were always an incentive either to idolatry itself, or to the impure acts generally attendant on such festivals. sense of this verse seems to be this: As it was necessary to write to the Gentiles what was strictly necessary to be observed by them, relative to these points, it was not so to the converted Jews; for they had Moses, that is, the Law, preached to them xara mov in the city, that is, Antioch; By the second, FORNICATION, all uncleanness of every and by the reading of the law in the synagogues, every sabkind was prohibited; for woga not only means fornication, bath-day, they were kept in remembrance of those institubut adultery, incestuous mixtures; and especially the pros- tions, which the Gentiles, who had not the law, could not titution which was so common at the idol temples, viz. in know. Therefore, James thought that a letter to the conCyprus, at the worship of Venus; and the shocking disor-verted Gentiles would be sufficient, as the converted Jews had - ders, exhibited in the Bacchanalia, Lupercalia, and several others. By the third, THINGS STRANGLED, we are to understand the flesh of those animals which were strangled, for the purpose of keeping the blood in the body, as such animals were esteemed a greater delicacy. By the fourth, BLOOD, we are to understand not only the thing itself, for the reasons which I have assigned in the note on Gen. ix. 4. and for others detailed at the end of this chapter; but also all cruelty, man-slaughter, murder, &c. as some of the ancient fathers have understood it. Instead of Tou aiμatos blood, some have conjectured that we should read xoipelas swine's flesh; for they cannot see, first, that there can be any harm in eating of blood; and, secondly, that as the other three things neither have nor can have any moral evil in them; it would seem strange that they should be coupled with a thing, which, on all hands, is confessed to have much moral turpitude. Answers to such trifling objections will be found at the end of the chapter. It is only necessary to add, that this xopeas, which is the critical emendation of Dr. Bentley, is not supported by one MS. or Version in existence. already ample instruction on these points. Verse 22. Then pleased it the apostles and elders, with the whole church] James determined what ought to be done ; and the whole assembly resolved how that should be done. Chosen men of their own company] Paul and Barnabas were to return; they could have witnessed to the church at Antioch, what was done at the council at Jerusalem: but as it was possible that their testimony might be suspected, from the part they had already taken in this question at Antioch, it was necessary that a deputation from the council should accompany them. Accordingly, Judas and Silas are sent to corroborate by their oral testimony what was contained in the letters sent from the council. Verse 23. Send greeting unto the brethren-of the Gentiles] There was no occasion to send such a letter to the brethren which were of the Jews, because that law which had been so long read in their synagogues, taught them all those things; and therefore the epistle is sent exclusively to the Gentiles. The word greeting is in the original xaipen to be well, to be safe; a very usual form in Greek epistles, the word suxqual being understood, I wish thee to be well. Verse 24. Certain which went out from us] So, the persons At the close of this verse, the Codex Beza, and several who produced these doubtful disputations at Antioch, &c. others, add a fifth thing, And not to do to others what they had gone out from the apostles at Jerusalem, and were of that. would not have done to themselves. Though this is a very church: persons zealous for the law, and yet, strange to tell, ancient reading, it does not appear to be genuine. so conscientiously attached to the gospel, that they risked Verse 21. Moses of old time hath in every city] The their personal safety by professing it. To whom we gave no such commandment] As, therefore, they went out from that church, they should have taught nothing which was not owned and taught by it; much less should they have taught in opposition to it. Verse 26. Men that have hazarded their lives] This was a high character of Paul and Barnabas; they had already suffered much in the cause of Christ, and exposed their lives to the most imminent danger, and were intent on the same work, notwithstanding the increasing dangers in the way. Verse 27. Judas and Silas-shall-tell you the same things] These were proofs that the testimony of Paul and Barnabas was true; and that the letter was not forged, as they could witness the same things which the letter contained. Verse 28. For it seemed good to the Holy Ghost, and to us] The whole council had met under his direction; had consulted under his influence; and gave forth their decree from his especial inspiration. Necessary things] They were necessary, howsoever burthensome they might appear; and necessary, not only for the time, place, or occasion; but for all times, all places, and|| all occasions. See this proved in the observations at the end of this chapter. Verse 29. Ye shall do well.] But if they did not keep themselves from these things, they would do ill; that is, they would sin against God, whose Spirit had commanded them to keep from these things. And who can do any of these forbidden things, and keep either a guiltless or a tender conscience? Fare-well] An old English form of expressing good wishes and good will. It is compounded of rapan, to go, and pæl, much, well, very much. Go well, go prosperously, tantamount with good speed; may you succeed well! may God read to the church at Antioch. titude together, they delivered the A.M.cir. 4056. epistle : 31 Which when they had read, they rejoiced for the consolation. f e A. D. cir. 52. An. Olymp. cir. CCVII. 4, 32 And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. 33 And after they had tarried there a space, they were let go in peace from the brethren unto the apostles. 34 Notwithstanding it pleased Silas to abide there still. h 35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. • Or, exhortation. ch. 14. 22. & 18. 93.- - 1 Cor. 16. 11. Hebr. 11. 31. ch. 13. 1. direct you! like to that other form of sound words, God be with you! corrupted now into good bye to ye! And of the same meaning with adieu! à Dieu, to God; that is, I commend you to God. All these terms savour not only of good will, or benevolence, but also of piety. Our pious ancestors believed that nothing was safe, nothing protected, nothing prosperous, over which the shield of God was not extended; and therefore in their familiar good wishes, they gave each other to God. The Greek word epite errhosthè, here used, from pwvvvu to strengthen, make strong, has nearly the same signification: be strong, courageous, active, be in health, and be prosperous. What a pity that such benevolent and pious wishes should degenerate into cool formalities, or unmeaning compliments. Verse 31. They rejoiced for the consolation.] It was not a matter of small moment, to have a question on which such stress was laid, decided by an apostolic council, over which the Spirit of God presided. Verse 32. Judas and Silas, being prophets] That is, being teachers in the church. This signification of the word prophet, we have often already seen. See the notes on chap. xi. 27. and xiii. 1. Exhorted the brethren] To abide steadily attached to God, and to each other, in peace, love, and unity. And confirmed them.] In the blessed truths they had already received. Verse 33. They were let go] That is, both had liberty to depart; but Silas chose to stay a little longer with the brethren. Verse 34. Notwithstanding it pleased Silas, &c.] This whole verse is wanting in ABEG. a great number besides, with the Syriac, Arabic, Coptic, Slavonic, Vulgate, and |