John Gill Commentary Acts 15

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 ^F7 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 you 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 John 7:19)

you 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 ^F8.

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 ^F9.

FOOTNOTES:

• F7: Contra Haeres. l. 1. Haeres. 28.
• F8: Shemot Rabba, sect. 19. fol. 104. 4.
• F9: Joseph. Antiqu. l. 20. c. 2. sect. 5.

When therefore Paul and Barnabas
Who were the ministers of the uncircumcision, and were just returned from preaching the Gospel among the Gentiles, with success, and were advocates for them, being witnesses of the grace that was bestowed on them, and therefore opposed the sentiments of these men:

and had no small dissension and disputation with them ;
which was attended with much heat and sharpness, and continued some time, and occasioned much disturbance and uneasiness; nor could the affair be decided and issued: wherefore

they determined that Paul and Barnabas, and certain other of them ;
that is, the members of the church at Antioch, taking this matter into consideration, and finding that the difference could not be composed, for the peace of the church, wisely came to a resolution, and made an order, that Paul and Barnabas, with others, as Titus, who went with Paul at this time, as appears from (Galatians 2:1) and some others of the brethren, and it may be also certain, on, the other side of the question; that these

should go up to Jerusalem, unto the apostles and elders, about this
question ;
concerning circumcision, and the necessity of it to salvation, that they might have the sense of James, and Peter, and John, who particularly were at Jerusalem at this time, as appears from (Acts 15:7) (Galatians 2:9) and other apostles that might be there; and also of other ministers of the word, who are called elders.

And the church of Jerusalem being the most ancient church, and several of the apostles residing here, who had seen Christ in the flesh, and had received their mission and commission from him, and had been extraordinarily endowed with the Holy Ghost; and here being many other preachers of the Gospel, and there being in a multitude of counsellors safety, the church at Antioch judged it advisable to send to them for counsel and direction; and it becomes churches to assist each other in this way.

And being brought on their way by the church
That is, either being accompanied by some of the brethren of the church some part of the way, out of respect unto them, or being provided by them with things necessary for their journey; see (Titus 3:13)

they passed through Phenice and Samaria ;
which both lay between Syria and Judea; in the former of which places those that were scattered upon the death of Stephen had preached, and a great number were converted and believed in Christ who were Jews, (Acts 11:19) and in the latter Philip the evangelist had preached with much success, (Acts 8:5Acts 8:12) as therefore their way to Jerusalem lay through these places, they called upon the brethren as they passed;

declaring the conversion of the Gentiles ;
in the several places where they had been, as in Syria, Pisidia, Pamphylia, and Lycaonia, how by their ministry they were turned from darkness to light, from Satan unto God, from their superstition and idolatry to the worship of the true God, and to faith in Christ Jesus:

and they caused great joy unto all the brethren ;
the believing Jews in those parts, who being truly believers in Christ, rejoiced at the spread of his Gospel, and the increase of his interest, even among the Gentiles; for if angels rejoice, much more should saints rejoice at the conversion of sinners, let them be who or where they will; and where there is true grace, there will be joy when this is the case.

There were churches in each of these places, of which "the brethren" here mentioned were members, and which continued for many ages afterwards: the foundation of the churches in Phenice was first laid by the converts made by them, who were scattered abroad through the persecution at the death of Stephen, (Acts 11:19) . Quartus, mentioned in (Romans 16:23) is said to be bishop of Berytus in this country. In the "second" century there were churches at Tyre and Ptolemais, two cities in Phoenicia; Cassius was bishop of the one, and Clarus of the other ^F11 : in the "third" century several Phoenician bishops suffered martyrdom, as Tyrannio, bishop of the church of Tyre, Zenobius, presbyter of that at Sidon, and Sylvanus, bishop of Emisa ^F12 : in the "fourth" century, at the beginning of it, there were present, at the council of Nice, the bishops of Ptolemais, Damascus, Tripolis, Paneas, and Emisa; as they were also at a synod held at Jerusalem in the same century, on account of the Arians, and at another at Antioch on the same account: in the fifth century there were churches in Phoenicia reformed by Chrysostom, by whose means also the temples of the idols were destroyed, and many were converted in these countries; and in this age lived several persons of note here, as Antiochus bishop of Ptolemais, Eustathius bishop of Berytus, Paulus bishop of Emisa, Pompeianus and Uranius of the same place, and Damianus bishop of Sidon, and other Phoenician bishops, who assisted at the council of Chalcedon; as Olympius bishop of Atrapolis, Theodorus bishop of Tripoils, Joseph bishop of Heliopolis, Valerius bishop of Laodicea, Thomas bishop of Euroma, and Theonas bishop of Enria or Enaria, all in Phoenicia: in the sixth century, mention is made of the bishops of Ptolemais, Tyre, Sidon, and Berytus, in the acts of the synod at Rome and Constantinople; and though Phoenicia was seized upon, and wasted by the Arabians and Persians, in the seventh century; yet we read, in the eighth century, of Adeodatus, a bishop of Berytus, who baptized many converted Jews ^F13 .

As for Samaria, our Lord himself preached and converted many persons there; and after his resurrection he gave his apostles a commission and directions to go there; and here Philip preached with great success. Nicolaus, the deacon, is said to be the first bishop of Samaria; and though in after ages Heathenism very much prevailed in those parts; yet there were Christians and churches, more or less, for several centuries; even in the sixth century there was a bishop of Neapolis in Samaria, killed with the sword, and some presbyters who were taken and fried in a pan, with the remains of some martyrs, by the Samaritan Jews ^F14 .

FOOTNOTES:

• F11: Euseb. Eccl. Hist. l. 5. c. 25.
• F12: Ib. l. 8. c. 13.
• F13: Madgeburg. Hist. Eccles. cent. 4. c. 2. p. 2. c. 9. p. 35O, 390, 404. cent. 5. c. 2. p. 3, 12, 13. c. 10. p. 550, 551. cent. 6. c. 2. p. 3. cent. 7. c. 3. p. 17. c. 16. p. 365. cent 8. c. 2. p. 3.
• F14: Ib. cent. 6. c. 3. p. 22.

And when they were come to Jerusalem
Paul and Barnabas, and the rest that came from Antioch with them:

they were received of the church ;
that is, that was at Jerusalem, in a very kind and respectful manner; they were received into their houses, and accommodated with everything convenient for them:

and of the apostles ;
particularly James, and Cephas, and John, who gave to Paul and Barnabas the right hand of fellowship, in token of their approbation of them, affection for them, and agreement with them:

and elders :
the other ministers of the Gospel who preached in that place:

and they declared all things that God had done with them :
just as they did to the church at Antioch, when they returned from their travels, (See Gill on Acts 14:27), the Arabic version here adds, as there, "and that God had opened to the Gentiles the door of faith."

But there rose up certain of the sect of the Pharisees
Which was the strictest sect of religion among the Jews:

which believed ;
that Jesus was the Messiah, and professed their faith in him, and were members of the church, though they still retained many of their pharisaical tenets, and are therefore said to be of that sect: these rose up in opposition to Paul and Barnabas, as they were relating their success among the Gentiles, and giving an account of the difference that had happened at Antioch, and their own sense of that matter:

saying, that it was needful to circumcise them :
the Gentiles that believed:

and to command them to keep the law of Moses ;
both moral and ceremonial; the observance of which they reckoned was absolutely necessary to salvation.

Some think these are not the words of Luke, relating what happened at Jerusalem, when Paul and Barnabas gave in their account of things to the apostles and elders; but that they are a continuation of their account, how that in the controversy raised at Antioch, certain Pharisees that came thither from Judea, rose up and asserted the necessity of the, Gentiles being circumcised, and of their keeping the law of Moses in order to their being saved; which is favoured by the Syriac version, especially by the Latin interpreter of it, who supplies the words thus, "but say they" (i.e. Paul and Barnabas) "there arose men"