Bible Commentaries
Acts 15

Verses 10-11

DISCOURSE: 1783
THE QUESTION ABOUT THE OBLIGATION OF THE CEREMONIAL LAW DECIDED

Acts 15:10-11. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.

IT is a favourite idea with many, that the Gospels contain all that is needful for us to know, and that it would have been better for the Church if they only had been transmitted to us. But this is indeed to make ourselves wiser than God: for if God had not judged that the other parts of the New Testament would be useful to his Church, he would not have inspired men to write them, nor would he have preserved them for us with such peculiar care. We acknowledge that in the Gospels there are intimations of every thing which we need to know: but will any one say, that in the other parts of the New Testament there are not clearer explanations of them, or that the Gospels are not rendered far more intelligible by the light reflected upon them in the Epistles? Will any one say, that the purposes of God towards his Church, in the call of the Gentiles, the rejection of the Jews, and the future union of both Jews and Gentiles under one Head, are not more fully understood, than they would have been if the Acts of the Apostles had not been recorded? or that the correspondence between the law and the Gospel would have been so manifest, if it had not been pointed out to us in the Epistle to the Hebrews? We have now the advantage of knowing what objections were urged against the Gospel, and how those objections were obviated. To go no further than the passage before us: There was a controversy which agitated the whole Christian Church, insomuch that not all the authority of Barnabas or Paul were able to settle it: and a reference was made to the whole college of Apostles at Jerusalem for their decision of the point. That we may have a just view of it, we shall consider,

I.

The subject in dispute—

The question was, Whether the Jewish law was obligatory on the Gentiles?
[This I say, was the original question; but it involved much more, even the whole plan of the Gospel salvation.
Many insisted that circumcision [Note: ver. 1.], and the observance of the whole Mosaic law [Note: ver. 5.], were necessary to salvation. They contended that these were of Divine institution; that the observance of them constituted the grand line of distinction between the Lord’s people, and all the rest of mankind; and that the severest judgments were threatened for a wilful neglect of them: and consequently, that they must be obligatory on the Lord’s people to the end of time. (It must be remembered, that the advocates of these opinions were not Jews, but Jewish Christians.)

On the other hand, it was maintained, that these laws were never imposed with a view to men’s justification by them; (for that Abraham was justified before even circumcision itself was ordained [Note: Romans 4:10-11.]:)—that to require the observance of them from the Gentiles was contrary to God’s avowed design; (since he had manifested his acceptance of them in their uncircumcised state, precisely in the same way as he had of the Jews who were circumcised [Note: Acts 11:15-18.]:)—that it was impossible for any man to be justified by the observance of them; (since one single deviation from them would utterly condemn him [Note: James 2:10.]:)—and that to blend the observance of them with the merits of Christ as a joint ground of our hope, was to invalidate the whole Gospel, and to make Christ himself of no effect to us [Note: Romans 9:30-32.]—]

A question precisely similar is agitated amongst us at this day—
[Circumcision and the Jewish law are indeed, by common consent, rejected by us. But many amongst us proceed on the very same principle as those Judaizing Christians did, and make works, either ceremonial or moral, the ground of their hope before God.

Some, and some of no mean name, have gone so far as to assert, that the very act of baptism saves us. Verily, if such sentiments were not expressed in terms which cannot be mistaken, we should think it a libel to impute them to any man who calls himself a Christian, and much more to any one who would make his sentiments in theology a standard for the Church of Christ. It seems incredible that such Jewish blindness should exist at this day in the Christian Church.
Others, even the great mass of nominal Christians, imagine that the attending of the house of God and the Lord’s supper, together with common honesty, is sufficient to procure us acceptance with God; or that, if a little more be wanting, the merits of Christ will turn the scale.
Others, who come nearer to the Judaizing Christians of old, maintain, that though our hope is certainly in the Lord Jesus Christ, yet some works of ours are necessary to make his merits effectual for our salvation. This is a principle so generally avowed, that to controvert it would be called by many an unchristian heresy.
But (not to notice the two former opinions, which need only to be stated, and they will carry their own condemnation along with them,) this more specious principle is in reality founded on an ignorance of both Law and Gospel. For,

1.

The moral law was not, any more than the ceremonial, given with a view to justify men: it was given rather to condemn them, and, as a ministration of death, to shut them up that they might receive life by the Gospel [Note: 2Co 3:7; 2 Corinthians 3:9. Galatians 3:21-24.].

2.

It is impossible that any man can be saved by his obedience to the law, because the law requires perfect obedience; which never has been, nor ever can be, rendered to it by fallen man [Note: Galatians 3:10.].

3.

To blend our obedience to the law with the merits of Christ, is to establish a ground for boasting; which it is the main scope and tendency of the Gospel to destroy [Note: Romans 3:27. Ephesians 2:8-9.].

4.

Such an union of our works with the faith of Christ is declared to be an utter “subversion of men’s souls [Note: ver 24.],” and a superseding of all that Christ has done or suffered for us [Note: Galatians 5:2-4.].

Here then the question, whether as debated formerly, or as existing at this hour, is fairly stated.]
We now come to,

II.

The apostolic decision of it—

And here we will view,

1.

The Apostle Peter’s judgment respecting it—

[After the point had been long debated, St. Peter rose to give his opinion. His argument was extremely plain and simple. He reminded the Church, that the Lord Jesus had given to him the keys of the Gospel kingdom, and had commissioned him to open that kingdom both to Jews and Gentiles. To the Jews he had opened it on the day of Pentecost; and to the Gentiles about six years afterwards, when he preached to Cornelius and his friends: and on both occasions God had given the same testimony of his acceptance to the people, pouring out upon the uncircumcised Gentiles, precisely as he had done on the circumcised Jews, his Holy Spirit, both in his miraculous and sanctifying operations [Note: Compare Acts 11:15-18. with ver. 7–9.]. From hence he inferred, that God had unequivocally declared his mind and will, and had shewn, beyond all controversy, that in his eyes “neither circumcision was any thing, nor uncircumcision was any thing; but faith, that worketh by love,” was all that he required. To require therefore from the Gentiles an observance of the Mosaic law was to “tempt God, and to put on their necks a yoke,” which God had never intended to impose.

Having stated thus the grounds of his judgment, he proceeded to give, what we may call, his confession of faith. He viewed salvation as a free gift of God to man, for the sake, and through the merits, of the Lord Jesus Christ. This salvation he regarded as wholly gratuitous in all its parts, and as equally so both to Jews and Gentiles: to the Jews it was not given because they were circumcised: nor should it be withheld from the Gentiles because they were uncircumcised: both to the one and the other it would be freely given, the very instant they believed in the Lord Jesus Christ [Note: Compare the text with Romans 3:29-30.]. No good works were required to merit it; nor was any thing required to make the merits of Christ more effectual: it was given freely, without money and without price; and from first to last must be wholly of grace.]

2.

The sentence of the whole College of Apostles at Jerusalem—

[After Peter’s sentiments were delivered, Paul and Barnabas confirmed his argument, by stating what God had done among the Gentiles by them; and, by thus uniting their testimony to his, they convinced at once the whole assembly. James, who appears to have presided in the council, drew up the sentence in which the whole Church concurred. He appealed to Simeon’s, that is, Simon Peter’s, testimony, as exactly according with the words of prophecy: and then declared that no such yoke was to be imposed on the converted Gentiles. There were indeed some things which, under existing circumstances, it would be necessary for the Gentiles to forbear. They in their unconverted state had not merely regarded fornication as lawful, but had actually practised it in their idolatrous worship: they must therefore be especially on their guard against this, not only because it was sinful in itself, and therefore to be shunned by all, but because any approaches towards it would appear like a return to their former idolatry. On the other hand, there were some things forbidden to the Jews, such as “eating of things offered to idols, or things strangled, or the blood” of any animal; and it was necessary that the Gentiles should abstain from these things, lest they should put a stumbling-block in the way of the Jews, or cause disunion in the Church. But, as to their submitting to any rites, or their performing of any works, in order to obtain justification by them, no such thing was required, nor ought any such thing to be required: for, in fact, the requiring of them would only “subvert their souls,” and ruin them for ever.
Now this decision goes to the whole question as it now exists: for, if the performing of any act in order to obtain salvation by it, either in whole or in part, was unlawful then, it is unlawful now; and if it would subvert their souls, it will equally subvert and destroy ours [Note: Romans 11:6. Galatians 2:16.].]

We shall conclude with,
1.

Some cautions respecting yourselves—

[In maintaining this doctrine, there are two cautions especially to be attended to: the one is, that you do not abuse it; and the other, that you do not ever lose sight of it.

Do not abuse it. If, by an indiscreet statement of it, you give reason to think that you despise morality, you will do incalculable injury to the souls of men. On the one hand, we must never be afraid to assert the doctrine of salvation by faith alone: but, on the other hand, we must shew the necessity of good works as fruits and evidences of our faith, and must declare in the strongest terms, that an unproductive faith is no better than “the faith of devils [Note: James 2:19-20.].” We have only to distinguish between the foundation and the superstructure of a building. Every one can see that they are both necessary, though not necessary for the same ends: so they may see that both faith and works are necessary, though for different ends: both are good in their proper place: but they are good only for the ends and purposes for which they are required [Note: 1 Corinthians 3:11.].

Again: Do not ever lose sight of it. We see how even Peter himself was, not long after this, turned from the principles he had so firmly maintained [Note: Galatians 2:11-14.]. So there is in us a wonderful tendency to lean to legal views, and self-righteous principles. Remember how jealous St. Paul was on this subject [Note: Galatians 1:8-9.]; and “stand fast in the liberty wherewith Christ has made you free [Note: Galatians 5:1.].”]

2.

Some directions respecting others—

[As the oppugners of our principles are apt to be intolerant towards us, so it sometimes is found that we speak too contemptuously of them. Now it is certain, that many who have an unfeigned zeal for God, have very imperfect views of this subject [Note: Romans 10:2-3.]: and they ought to be regarded by us with love, and be treated by us with the greatest tenderness. See how the whole Church met together to deliberate on this point for the satisfaction of their weaker brethren: and should not we exercise forbearance towards them, and labour with patience to lead them to clearer views of the subject? If God has given you a more just conception of this great mystery, be thankful for it; but make use of your knowledge, not for the indulgence of vain conceit, but for the edification of men, and the glory of God.

And whilst you seek the benefit of your fellow-Christians, do not forget your elder brethren, the Jews. “They have been broken off from their own stock on account of their unbelief; and we have been graffed in upon it:” remember them with pity, and strive by all possible means to promote their welfare. You see that the blending of their law with the Gospel was destructive to those amongst them who embraced Christianity: What then must be the state of those who reject Christianity altogether, and have no hope but in their law, which yet it is impossible for them, under their present circumstances, to obey? It is a shame to the Christian world, that we take so little pains to enlighten their minds, and to bring them to the knowledge of the truth. Consider then with yourselves what can be done for them, and how you yourselves in your respective stations may contribute to their good. And pray to God, that he will bring them back to his fold, and unite them with us under one Head, that “through the whole world there may be but one Lord, and his name one [Note: Zechariah 14:9.].”]

Verse 36

DISCOURSE: 1784
INQUIRY INTO THE STATE OF THE CHURCH

Acts 15:36. And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.

IT is of the nature of divine grace to be always operative, and never to remit its exertions, whilst there is any good to be done. Under its superabundant influence, Paul and Barnabas were carried through all the labours and difficulties to which they had been expressly called by the Holy Ghost, and for which they had been set apart by the Church at Antioch [Note: Acts 13:2-3, with Acts 14:26.]. But Paul, not content with having executed the work assigned him, desired to renew his labours, in order to the further advancement of it in all the Churches which he had planted: and for this end he proposed to Barnabas to go and visit all the Churches again, and see in what state they were: “Let us go again, &c. &c.”

We will,

I.

Consider this proposal, in reference to the Churches then formed—

It is impossible not to admire the spirit by which it was dictated, or to withhold our approbation from the proposal itself. It was,

1.

A desirable proposal—

[Churches, like plantations in the natural world, are liable to great variations: they may thrive and flourish, or they may be blighted and wither. If we examine all the Churches founded by the Apostles, we shall find, that in some there were abuses, in others errors, in others divisions; and in all there were many things which needed to be checked by apostolic wisdom, and to be rectified by apostolic authority. But in Churches planted by these two Apostles, it might well be expected, that they should possess peculiar influence; because, in addition to the respect with which they would be regarded as Apostles of Christ, they would be considered by every one as standing to him in the relation of a father: and hence there would be in all places a ready acquiescence in their wishes, and a willing obedience to their injunctions. This was the effect which the Apostle expected to be produced at Corinth, when he said, “I will come to you shortly, if the Lord will; and will know, not the speech of them that are puffed up, but the power [Note: 1 Corinthians 4:19.]:” and again, “The rest will I set in order when I come [Note: 1 Corinthians 11:34.].”

Such, we doubt not, was the original design of episcopal visitations: and, if this great end were kept more in view, we have reason to think that the greatest possible good would result from them [Note: If this were the subject of a Visitation Sermon, here would be an excellent occasion for shewing what inquiries should be made as to the spiritual state of the different churches, and the effects produced by the ministry of the word, in awakening the careless, in comforting the afflicted, in sanctifying the corrupt.].]

2.

A benevolent proposal—

[This was not a proposal for an excursion of pleasure, but for a service of great difficulty and danger. Conspiracies were often formed against their lives; and at one place Paul had been stoned, and left for dead [Note: Acts 14:5-6; Acts 14:19.]. In this respect Paul trod in the steps of his Divine Master, who, to the utter amazement of his Disciples, proposed to go up again to Judea, where his adversaries had just before sought to stone him [Note: John 11:7-8.]. Like him he “counted not his life dear unto him, so that he might but fulfil the ministry which he had received of the Lord Jesus:” he willingly endured all things for the elect’s sake, that they might obtain the salvation that is in Christ Jesus with eternal glory.” Even where his labours were less acceptable, he willingly devoted himself to the service of his fellow-creatures, and would “gladly spend, and be spent, for them; though the more abundantly he loved them, the less he were loved.” O that such benevolence were more common in the Church! O that every minister could appeal unto God, “how greatly he longed after his people in the bowels of Christ,” and even “travailed in birth with them, as it were, again and again, till Christ should be manifestly formed in them [Note: Galatians 4:19.]!”]

3.

A beneficial proposal—

[Unhappily the proposal was an occasion of a very fierce contention between the two apostles. Not that Barnabas was less delighted to accept the proposal, than Paul was to make it: but Barnabas wished “to take with them John, whose surname was Mark;” which Paul could in no wise consent to do. Mark had accompanied them for some time in their former journey; but had forsaken them when he found that their work was attended with so much difficulty and danger: and on this account Paul thought him unfit for the labour, and unworthy of the honour, of attending them again [Note: Acts 13:2; Acts 13:5; Acts 13:13. with Acts 15:38.]. In this matter neither of the Apostles would give way; so that they separated from each other, and, as far as we know, never saw each other again in this world [Note: Acts 15:39.].

To decide between the two, where God himself has not decided, is difficult: yet we apprehend that Barnabas was the more blameable of the two; first, because he seems to have been too much actuated by partiality for his nephew [Note: Colossians 4:10.]; and next, because the Church at Antioch appear to have sided with the Apostle Paul; “commending him with renewed earnestness to the grace of God,” whilst Barnabas was suffered to depart without any such expressions of their regard [Note: Acts 15:40.]. Still it seems as if Paul himself was not wholly blameless, in suffering the contention to rise to such a pitch; when, if he had proposed to refer the matter to God with solemn fasting and prayer, we can have no doubt but that God would have made known to them his will respecting it.

The separation however was overruled for good: for Paul went with Silas, and Barnabas with Mark, each to his native country [Note: Acts 4:36; Acts 21:29.], where they hoped to labour with most effect; and thus “confirmed and established more Churches [Note: Act 15:41 and Acts 16:5.]” than they could have done, if they had executed the plan that was at first proposed.]

We will now endeavour to,

II.

Fulfil the design in reference to the Church here present—

The design of their projected journey was, to inquire into the state of the different Churches which they had planted: “Let us go and see how they do.” Now if such an inquiry was necessary among the apostolic Churches, doubtless it cannot be superfluous amongst us. We will direct our inquiry then,

1.

Generally, to the Church at large—

[We are called a Christian Church: but are there not many amongst us who have no more of Christianity than the name? In the Church of Philadelphia there were some who “said they were Jews, and were not, but did lie [Note: Revelation 3:9.]:” and so it is amongst us: there are many who “name the name of Christ,” without ever once endeavouring “to depart from iniquity,” or truly to give up themselves to him as his disciples. But, to speak rather of those who profess a love for the Gospel, and who therefore more resemble the primitive Church; are there not many who “have a name that they live, and yet are dead;” or, at least, “the gracious dispositions that remain in them are so weak, that they are ready to die [Note: Revelation 3:1-2.]?” Are there not many who “have left their first love [Note: Revelation 2:4.],” and are relapsed into such a lukewarm state, (neither cold nor hot,) that they are as hateful to God as if they made no profession at all [Note: Revelation 3:15-16.]? And are there not many also of whom it must be said, that “their works are not perfect before God [Note: Revelation 3:2.]:” and that, instead of having “their last works more than their first [Note: Revelation 2:19.],” they have lost much of their spirituality and devotion to God? Verily, if we were to address you all, as John did Gaius, and “wish your bodies to be in health, and prosper as your souls prosper,” we fear that we should be wishing the greater part of you either sick or dead [Note: 3 John 1:2.].]

2.

Particularly, to different classes of Christians in the Church—

St. John divides the members of Christ’s mystical body into three classes, “little children, young men, and fathers.” We ask then of the “little children,” in what state are you? Are you “growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ?” and, in order to the promotion of that growth, are you “desiring and delighting in the sincere milk of the word [Note: 1 Peter 2:2.]?” Are you sensible of your weakness and sinfulness; and looking to the Lord Jesus Christ to cleanse you daily in his blood, and to uphold you by his Spirit? And are you so diligent in every good work, as to “make your profiting appear unto all?” To the young men, of whom it is said that “the word of God abideth in them, and that they overcome the wicked one [Note: 1 John 2:14.],” we next address ourselves: Do you indeed find that “the word of Christ dwells richly in you in all wisdom?” that the precepts are your guide, and the promises your support? Do you go forth with that “word as the sword of the Spirit,” to fight with all your spiritual enemies? and do you shew from day to day, that you are gaining fresh victories over the flesh and all its lusts, the world and all its vanities, and the devil and all his temptations? If there be any amongst us who, on account of their long standing and their high attainments in the divine life, are worthy the name of fathers, we would ask of them, are you increasingly growing in an acquaintance with God, so as to “walk with him,” like Enoch? and are you “forgetting all that you have attained, and reaching forth to still higher attainments, and pressing forward for the prize of the high calling of God in Christ Jesus?”

Let all of every class search and try themselves, that they may know what answer to give to such inquiries as these. The great High-Priest walketh among the seven golden candlesticks, and observes infallibly the state of every lamp, whether it be burning dimly, or its light be bright [Note: Revelation 1:14; Revelation 1:20.]: and to every one will he give according to his state before God [Note: Rev. 1:23.]. Let this inquiry then lead you all to diligent examination, and redoubled earnestness in the ways of God: for “we have no greater joy, than that our children walk in truth [Note: 3 John 1:4.]:” and “then we live, if ye stand fast in the Lord [Note: 1 Thessalonians 3:8.].”]