(2) When therefore Paul and Barnabas.--The two Apostles must obviously have agreed in feeling that the teaching of the Judaisers (it will be convenient to use that term henceforth) involved a direct condemnation of all the work in which they saw the triumph of God's grace. They had proclaimed salvation through faith in Christ. Their converts were now told that they had been teaching a soul-destroying falsehood.

No small dissension and disputation.--The first of the two words was that which had been used by classical writers, like Thucydides (iii. 82) and Aristotle (Polit. v. 2), to express the greatest evil of all political societies--the spirit of party and of faction. In Mark 15:7; Luke 23:19, it is used of the "insurrection" in which Barabbas had been the ringleader. That element of evil was now beginning to show itself in the Christian Church.

They determined that Paul and Barnabas.--These were naturally chosen as the representatives of the cause of which they had been the chief advocates. The "certain others" are not named, but the prophets of Acts 13:1, and the men of Cyprus and Cyrene of Acts 11:20, were likely enough to have been chosen, and Titus was apparently taken up as an example of the fruits of St. Paul's labours (Galatians 1:3). Looking to the Roman name which this disciple bore, it is not unlikely that he may have been among the first to whom the term Christian was applied. (See Note on Acts 11:26.) The fulness with which the history of the Council is given, suggests the possibility that St. Luke himself may have been present at it. If not, he must have based his report on materials supplied by St. Paul or one of the other delegates from Antioch, possibly Manaen (Acts 13:1).

Should go up to Jerusalem unto the apostles and elders.--The circumstances of the journey make it all but certain that we may identify it with that of which St. Paul speaks in Galatians 2:1. The only other visits that can dispute its claim are those of Acts 11:30; Acts 18:22; but though the latter view has been taken by some able writers (e.g., Lewin's St. Paul, i., p. 302), there are, it is believed, decisive grounds for rejecting both. Against the first there are the facts, (1) that it is not easy to place fourteen years between the visit of Acts 9:27, and that of Acts 11:30; (2) the visit of Acts 11:30 appears in the history as confined to the single object of carrying relief to the suffering poor of the Church at Jerusalem; (3) the question as to enforcing circumcision had not then been raised, after its apparent settlement in the case of Cornelius; (4) had the agreement referred to in Galatians 2:9 preceded the Council, it would assuredly have been appealed to in the course of the debate at the Council. Against the second there are the facts (1) that the interval would, in that case, have been more than fourteen years; and (2) that it was not likely that the question should have been raised again after the decision of the Council. The only arguments of any weight on the other side are, (1) that the narrative of Acts 15 makes no mention of Titus; and (2) that that of Galatians 2 makes no mention of the Council; but these arguments from omission tell equally against both the other visits. These points will be dealt with as we proceed, and are, in any case, not sufficient to outweigh the evidence in the other scale. The reference of the question to the "Apostles and elders" is in many ways important. (1) As against the dogmatic system of the Church of Rome. On her theory, in its latest forms, the reference should have been to Peter, and to Peter alone, as the unerring guide of the Church into all truth. (2) As a recognition of the authority of the mother-Church of Jerusalem by the daughter-Church of Antioch; and as a precedent for referring local disputes to the decision of a central authority. (3) As showing the confidence which Paul and Barnabas felt that the decision would be in their favour. They could not believe that St. Peter would be false to the lesson which the history of Cornelius had taught him, nor that St. James would recall the definition which he had so recently given of "pure and undefiled religion" (James 1:27). (4) We note that St. Paul ascribes the journey to a "revelation" (Galatians 2:1). The thought came into his mind as by an inspiration that this, and not prolonged wranglings at Antioch, was the right solution of the problem.

Verse 2. - And when for when therefore, A.V.; questioning for disputation, A.V.; the brethren (in italics) appointed for they determined, A.V. Certain other of them. One of these would be Titus (Galatians 2:1). The circumstance that, on this occasion, St. Paul did go up to those who were apostles before him, to consult with them on a matter of doctrine, shows at once why he refers so pointedly to this visit in Galatians 2:1, etc., and is almost conclusive evidence that this visit is the one there referred to. The companionship of Barnabas; the agreement of the expression, "I went up by revelation," with the fact that he was sent by the Church, doubtless in obedience to some voice of the Spirit, like that mentioned in Acts 13:2; the occasion, a dispute about the circumcision of Gentile converts; the line taken by Paul and Barnabas in declaring the conversion of the Gentiles (Acts 15:4, 12; Galatians 2:27), and the result (Acts 15:19; Galatians 2:5, 7, 9), are all strong, not to say conclusive, marks of the identity of the two visits. The apostles and elders. This phrase marks the constitution of the governing part of the Church of Jerusalem. The addition in vers. 22 and 23 of "the whole Church," and (according to the T.R.) of "the brethren," shows the part the body of the believers had in approving and sanctioning the decisions of the elders. The transaction marks the position of the Church of Jerusalem as the metropolitan Church of Christendom.

15:1-6 Some from Judea taught the Gentile converts at Antioch, that they could not be saved, unless they observed the whole ceremonial law as given by Moses; and thus they sought to destroy Christian liberty. There is a strange proneness in us to think that all do wrong who do not just as we do. Their doctrine was very discouraging. Wise and good men desire to avoid contests and disputes as far as they can; yet when false teachers oppose the main truths of the gospel, or bring in hurtful doctrines, we must not decline to oppose them.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 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.