John Calvin Commentary Acts 15

When Paul and Barnabas had endured many conflicts against the professed enemies of the gospel, Luke now begins to declare that they were tested by internal conflict, so that it was fitting that their doctrine and ministry should be proven by all means, in order that it might more clearly appear that they were equipped by God and armed against all the assaults of the world and Satan.

For that was no small confirmation for their doctrine, in that being shaken and battered with so many assaults, it nevertheless stood firm, nor could its course be stopped by so many obstacles. Therefore, for this reason Paul boasts that he suffered fights without and terrors within (2 Corinthians 7:5). This history is most worthy of note; for though we naturally abhor the cross and every kind of persecution, yet civil and internal discord is more dangerous, lest perhaps it discourages us.

When tyrants exert their force and violently attack people, flesh indeed is afraid; and all those who are not endowed with the spirit of fortitude tremble with all their heart. But then their consciences are not properly touched with any temptation, for this is known to be, as it were, the inevitable condition of the Church.

But when it happens that believers are at odds with each other, and that the Church is in an uproar within itself, it is inevitable that weak minds will be troubled and also grow faint. This is especially true when the controversy is about doctrine, which alone is the holy bond of brotherly unity.

Finally, there is nothing which does more damage to the gospel than internal discord, because it not only pierces and wounds weak consciences, but also provides an opportunity for the wicked to slander.

Therefore, we must diligently note this history, so that we may know that it is no new example if, among those who profess the same gospel, there arise some disputes and strife about doctrine, when proud men can make a name for themselves (which they so furiously desire) by no other means than by introducing their own inventions.

It is certain that, as there is but one God, so there is but one truth of this God. Therefore, when Paul seeks to exhort the faithful to mutual consent, he uses this argument: One God, one faith, one baptism, etc. (Ephesians 4:6).

But when we see wicked men arise, who attempt to divide the Church by their factions, and also either to corrupt the gospel with their false and spurious inventions, or else to cast suspicion on it, we ought to recognize the artifice of Satan.

Therefore, Paul says elsewhere that heresies arise, that those who are tried may be made manifest (1 Corinthians 11:19). And, certainly, the Lord wonderfully nullifies the artifice of Satan, in that He tests the faith of His people by such trials, and beautifies His word with worthy and excellent victory, causing the truth which the wicked attempted to darken to shine more clearly.

But it is very important to weigh all the circumstances of the history which Luke notes.

Which came down from Judea. This pretext and guise was very powerful to deceive even good men then. Jerusalem was honored, not without cause, among all churches, because they revered it as their mother. For the gospel was derived, as it were, by pipes and conduits from that fountain.

These seducers come from there; they claim to represent the apostles; they boast that they bring nothing but what they learned from them. They blind and deceive the unskilled with this smokescreen; and those who are superficial and wicked greedily snatch at the pretext which is offered them.

The disturbance of the Church, like a tempest, shakes those who were otherwise good and moderate, so that they are forced to stumble. Therefore, we must note this subtlety of Satan, that he abuses the names of holy men so that he may deceive the simple, who, being won over by reverence for the men, dare not inquire into the matter itself.

Luke does not state, indeed, with what motivation these scoundrels were moved; yet it is likely that misguided zeal was the cause that moved them to oppose Paul and Barnabas. For there are certain ill-tempered natures whom nothing can please but that which is their own. They had seen that circumcision and other rites of the law were observed at Jerusalem; wherever they go, they can tolerate nothing that is not consistent with it, as if the example of one church bound all the rest of the churches by a specific law.

And though such people are carried by a misguided zeal to cause disturbances, yet they are driven internally by their ambition and by a certain kind of stubbornness. Nevertheless, Satan achieves his aim, for the minds of the godly have such a mist cast before them that they can scarcely distinguish black from white.

Therefore, we must first beware of this plague: that some do not prescribe a law to others according to their own ways, so that the example of one church does not become a detriment to a common rule. Also, we must use another caution: that the persons of men do not hinder or obscure the examination of the matter or cause.

For if Satan transforms himself into an angel of light (2 Corinthians 11:14), and if, by sacrilegious audacity, he usurps the holy name of God, is it any wonder if he similarly wickedly deceives people under the names of holy men? The outcome will eventually declare that the apostles had no intention of laying the yoke of the law upon the neck of the Gentiles; and yet Satan intended under this ruse to gain entry.

So it often happens that those who oppose the doctrine of Christ infiltrate under the guise of His servants. Therefore, there is only one remedy: to investigate the matter with sound judgment. Also, it is necessary for us to guard against stumbling blocks, lest we think that the faithful servants of God are therefore contending among themselves, because Satan falsely abuses their names, that he may set illusory figures into conflict to terrify the simple.

When there was sedition arisen. This was no small trial, in that Paul and Barnabas were dragged into a troublesome tumult. There was trouble enough already in the dissension itself; but it is a more cruel trouble when the contention becomes so heated that they are forced to fight with their brothers as with enemies.

Moreover, add the infamy with which they saw themselves burdened among the simple and unlearned, as if they would trouble the peace of the Church with their stubbornness. For it often happens that the faithful servants of Christ are envied exclusively and bear all the blame, after they have been unjustly troubled and have faithfully engaged themselves in defense of a good cause. Therefore, they must be equipped with invincible courage to despise all false reports that are spread about them. Therefore, Paul boasts in another place that he went through the midst of seditions (2 Corinthians 6:5).

But the servants of God must observe such moderation that they abhor all discord as much as they can; if at any time Satan raises tumults and contentions, they should endeavor to appease them, and finally, they should do all they can to foster and cherish unity. But again, on the other hand, when the truth of God is assailed, let them refuse no combat for its defense; nor let them fear to oppose themselves valiantly, even if heaven and earth should collapse.

And, being warned by this example, let us learn, whenever any tumult arises in the Church, to wisely consider whose fault it was, so that we do not rashly condemn the faithful ministers of Christ, whose steadfastness is rather to be praised, because they can endure so valiantly such violent assaults of Satan.

Secondly, let us remember that Satan was restrained by the wonderful providence of God, so that he could not undermine Paul’s doctrine. For if he had been allowed to do harm as he pleased, as soon as the faith of the Gentiles had been torn down and overthrown, the gospel preached by Paul would have fallen to the ground, and the gate would have been shut against the calling of the Gentiles.

Thirdly, let us learn that we must promptly prevent dissension, of whatever sort it may be, so that it does not break out into the flame of contention; because Satan seeks nothing else by fanning dissension than to kindle many fires. But again, since we see the primitive Church in an uproar, and the best servants of Christ troubled by sedition, if the same thing happens to us now, let us not be afraid as if it were some new and unusual matter; but, praying to the Lord for such an outcome as He provided then, let us pass through tumults with the same steadfastness of faith.

Unless ye be circumcised. Luke briefly states in these words the heart of the question, namely, that these seducers sought to bind people’s consciences with the necessity of keeping the law. Circumcision is indeed mentioned alone in this place; but it appears from the text that they raised the question about keeping the whole Law. And, because circumcision was, as it were, a solemn entrance and admission into other rites of the law, therefore, by synecdoche, the whole law is comprehended under one part. These enemies of Paul did not deny that Christ was the Messiah; but though they professed allegiance to Him, they retained along with it the old ceremonies of the law.

The error might have seemed tolerable at first glance. Why then does Paul not dissemble, at least for some short time, so as not to shake the Church with conflict? For the dispute was about external matters, concerning which Paul himself elsewhere forbids excessive contention. But there were three weighty reasons that compelled him to resist.

For, if keeping the law is necessary, human salvation is tied to works, which must be grounded in the grace of Christ alone, so that faith may be settled and secure. Therefore, when Paul saw the observance of the law pitted against the free righteousness of faith, he could not remain silent without betraying Christ.

For, since the adversaries denied that anyone could be saved unless he observed the law of Moses, by this means they transferred the glory of salvation to works, which they took away from Christ; and by shaking assurance, they troubled wretched souls with anxiety. Moreover, it was no small thing, nor of minor importance, to rob faithful souls of the liberty obtained through Christ’s blood.

Although the inward liberty of the Spirit was common to our forefathers as well as to us, yet we know what Paul says: that they were confined under the childish guardianship and custody of the law, so that they did not differ much from bondservants. But we are released from the tutelage of the law after Christ was revealed (Galatians 3:24), and we have more liberty, the time of our immaturity being, as it were, ended.

The third fault of this doctrine was that it darkened the light of the Church, or at least introduced, as it were, certain clouds, so that Christ, the Sun of righteousness, could not give perfect light. In short, Christianity would soon have come to nothing if Paul had yielded to such beginnings.

Therefore, he enters the combat, not for the external uncircumcision of the flesh, but for the free salvation of people; secondly, to acquit and set free godly consciences from the curse of the law and the guilt of eternal death; lastly, so that after all hindrances are driven away, the brightness of Christ’s grace may shine as in a pleasant and clear sky.

Moreover, these scoundrels did great harm to the law when they wickedly corrupted its right use. The natural and right function of the law was to lead people by the hand, like a schoolmaster, to Christ; therefore, it could not be more corrupted than when, under the guise of it, the power and grace of Christ were diminished.

In this way we must look into the sources of all questions, so that by our silence we do not betray the truth of God, whenever we see Satan, by his subtlety, aim directly at it. Nor let our minds be changed and grow faint because of any perils, or reproaches and slanders, because we must constantly defend pure religion, even if heaven and earth should collapse.

The servants of Christ must not be fighters (2 Timothy 2:24). Therefore, if any contention has arisen, they must rather seek to appease and pacify it by their moderation, than immediately to sound the call to attack. Secondly, they must take good care to avoid superfluous and vain conflicts, nor should they engage in controversies of little importance. But when they see Satan grow so proud that religion can no longer remain safe and sound unless he is stopped, they must take courage and rise up to resist; nor should they fear to enter even the most hateful combats.

The name of peace is indeed attractive and sweet, but cursed is that peace which is purchased at so great a cost that we allow the doctrine of Christ to perish, by which alone we grow together into godly and holy unity.

The Papists cause us today to be sorely hated, as if we had been the cause of deadly tumults with which the world is shaken. But we can well defend ourselves, because the blasphemies which we endeavored to reprove were so cruel that it was not lawful for us to remain silent. Therefore, we are not to be blamed for having undertaken to enter combats in defense of that cause, for which we would have to fight even with the very angels.

Let them cry until their throats are sore; Paul’s example is sufficient for us: we must not be either cold or slack in defending the doctrine of godliness when the ministers of Satan seek to overthrow it with all their might. For their frenzied opposition ought not to overcome the constancy of God’s servants. When Paul zealously set himself against the false apostles, sedition eventually began because of the conflict; and yet the Spirit of God does not therefore reprove him, but rather with due praises commends the fortitude that He had given that holy man.

They determined, etc. The Spirit of God suggested this remedy to them to appease the tumult, which might otherwise have escalated and caused much harm. By this we are also taught that we must always seek such means as are fit for ending discord; because God so highly commends peace, let the faithful show that they do all they can to nourish the peace of the Church.

The truth must always be their first priority, in defense of which they must not be afraid of any tumults. Yet they must so moderate their zeal that they refuse no means of godly agreement; yes, let them of their own accord devise whatever ways they can, and let them be resourceful in seeking them out.

Therefore, we must maintain this balance, lest, being carried away by immoderate vehemence of zeal, we are carried beyond proper limits. For we must be courageous in defense of true doctrine, not stubborn, nor rash. Therefore, let us learn to join together these two virtues which the Spirit of God commends in Paul.

When he is drawn into conflict by the wicked, he is not afraid to offer himself boldly. But when he meekly accepts the remedy that was offered, he declares plainly how little desire he had to fight. Otherwise, he might have boasted that he was not dependent on the apostles and so could have stood firmly on his own; but the desire for peace did not allow him to refuse their judgment.

Moreover, ignorant and weak people would have formed an unfavorable opinion if they had seen only two men separated from all the servants of Christ. And godly teachers must by no means neglect this way to cherish faith, so that they may show that they agree with the Church.

Paul, indeed, did not depend upon the whim of the apostles, to the extent that he would change his opinion if he had found them opposed to him—for he would not have yielded even to the very angels, as he boasts in the first chapter of Galatians (Galatians 1:8). But lest the wicked should slanderously report that he was a man who was too conceited, too proud, and who pleased himself with an inappropriate contempt for all people, he offered to give an account of his doctrine, as was fitting for him and as it was profitable for the Church. Secondly, he presented himself before the apostles with sure hope of victory, because he knew very well what their judgment would be, since they were guided by the same Spirit by which he was governed.

Nevertheless, it may be asked for what purpose the men of Antioch sent Paul and Barnabas to the rest of the apostles. For if they reverenced them so greatly that they remained in doubt until they had given judgment one way or the other, was their faith until then vain and altogether non-existent? But the answer is easy: since they knew that all the apostles were sent by Christ alone with the same commandments, and that they had the same Spirit given them, they were fully persuaded of the outcome and success. Undoubtedly, this counsel proceeded from honest and steadfast men, who were not ignorant that the scoundrels falsely invoked the names of James and Peter. Therefore, they sought nothing else than that the apostles might advance a good cause with their consent.

For the same purpose all holy synods have been assembled since the beginning: so that serious men, well-versed in the Word of God, might decide controversies, not according to their own pleasure, but according to the authority of God.

This is worth noting, lest the Papists overwhelm anyone with their loud outcries. These people, in order to overthrow Christ and His gospel and extinguish all the light of godliness, thrust Councils upon us, as if every definition and determination of men were to be counted a heavenly oracle. But if the holy Fathers were sitting today, they would cry with one voice that nothing was more unlawful for them, nor did they intend anything less than to establish or deliver anything without having the Word of Christ as their guide, who was their only teacher (or master), even as He is ours.

I will not dwell on the fact that the Papists rely only on degenerate Councils, which exude nothing but gross ignorance and barbarism. But even the best and choicest councils must be understood as subject to the Word of God. There is an existing grievous complaint by Gregory Nazianzen that no Council ever had a good outcome.

Whatever excellence flourished and was potent in the Church, it cannot be denied that it began to decay a hundred years later. Therefore, if that holy man were living now, how firmly would he reject the trifles of the Papists, who, without any shame, most impudently introduce the deceptions of masked pretenders instead of lawful Councils—and that for the purpose that the Word of God may be dismissed as soon as a few ignorant and foolish men have established whatever pleased them?

Being brought on the way by the Church. Since, by the common consent of the Church, companions were joined to Paul and Barnabas to escort them as a matter of duty, we may gather from this that all the godly were on their side and that they never thought otherwise than that the cause was theirs as much as it was the apostles'.

Therefore, they resolved upon the journey of Paul and Barnabas with the same mindset with which they undertook it: namely, that they might subdue and silence those troublesome individuals who falsely claimed the apostles' endorsement. Furthermore, when he states shortly thereafter that on their journey they informed the brothers and sisters of the wonderful conversion of the Gentiles, this serves as a testimony and a sign that they did not come to Jerusalem filled with fear; rather, they fearlessly and boldly professed what they had previously taught.

Therefore, they did not come to plead their case before judges, but so that, with mutual consent and judgment from both sides, they might approve what God had commanded concerning the abolition of ceremonies. For although they did not undervalue the judgment of the apostles, yet because they knew it was not lawful either for them or for the apostles to decree otherwise concerning this matter, it was not fitting for them to stand like defendants whose case is being tried in court.

From this came their bold rejoicing; the joy of the godly serves this purpose, through which they affirm both Paul's doctrine and the calling of the Gentiles.

They were received of the Church. By this word Church, he means the multitude itself and the whole body. After that, he assigns a special place to the apostles and elders, by whom Paul and Barnabas were particularly received.

Furthermore, because the apostles had no certain place of residence in Jerusalem, but went from time to time, sometimes to one place and sometimes to another, wherever occasion called them, that church had elders to whom the ordinary government of the Church was committed. We have previously declared how the one function differs from the other (Acts 14:23).

And by this it appears what brotherly courtesy there was in the apostles and elders, because they not only courteously received Paul and Barnabas, but as soon as they heard what success they had with the efforts they undertook, they magnified the grace of God.

Luke repeats again that form of speech which we had before in the preceding chapter, when he says that they declared whatever things God had done with them. In this, we must remember what I said before: that God is not made a fellow-laborer, but all the praise for the work is ascribed to Him.

Therefore, it is said that He did that with Paul and Barnabas which He did by them, just as He is said to deal mercifully with us when He helps our miseries.

Certain of the sect of the Pharisees. It is for good reason that Luke makes clear what kind of men they were who sought to trouble or hinder Paul, even in Jerusalem as well. And it is thought that the evil originated from that source; and that Luke now more plainly expresses that disturbers now also emerged from that very same sect, from where the authors of that wicked dissension originated.

For though they had professed faith in Christ, yet remnants of their former nature remained. We know how proud the Pharisees were, how haughty, how arrogant they appeared; all of which they would have forsaken if they had truly put on Christ. Just as no Pharisaism remained in Paul, many of them had acquired a habit of stubbornness through long custom, which they could not easily shake off immediately.

Because hypocrisy especially reigned among them, they were excessively devoted to external rites, which are coverings for vices. They were likewise puffed up with pride, so that they tyrannically desired to make all other people subject to their decrees. It is well known how severely afflicted monks are with both these diseases. Consequently, none are more cruel than they in oppressing the Church, and none are more wicked or presumptuous in despising the Word of God. Moreover, we see many who came out of those dens, who have cast off their cowl, and yet they can never forget the dispositions they learned there.