19 When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry.
*Minor differences ignored. Grouped by changes, with first version listed as example.
And now Paul showeth his modesty when he doth not make himself the author of those things which he had done, but giving the praise to God, doth call himself only the minister whose industry [agency] God had used. As we must grant, that whatsoever thing is excellent and worthy of praise, it is not done by our own power, but forasmuch as God doth work in us; and especially touching the edifying of the Church. Again, it appeareth how far off the elders were from envy, when they glorify God for the joyful success. But because mention is made of no other apostle besides James, we may conjecture that they were gone into diverse places to spread abroad and preach the gospel as their calling did require; for the Lord had not appointed them to stay still at Jerusalem; but after they had made a beginning there, he commanded them to go into Judea and other parts of the world. Moreover, the error of those men, who think that James was one of the disciples whom Paul numbereth among the three pillars of the Church, is refuted before in the fifteenth chapter. And though the same commandment was given to him which was given to the rest of his fellows in office; yet I do not doubt but that they did so divide themselves, that James stood still at Jerusalem, whither many strangers were wont daily to resort. For that was all one as if he had preached the gospel far and wide in strange [1] places. Thou seest, brother, how many thousands. This oration or speech hath two members. For, first, the elders say, that so many of the Jews as were converted, seeing they be earnest followers of the law, are evil affected towards Paul, because they think that he endeavoreth, with might and main, to abolish the law. Secondly, they exhort him that making a solemn vow he purge himself, that he may not be had in suspicion any longer. They object to Paul, the multitude of believers, that he may the more willingly yield to them. For if they had been a few stubborn fellows, he would not have been so much moved. But now he may not neglect both much people, and the whole body of the Church. Undoubtedly, that zeal of the law, which was in them, was corrupt, and assuredly even the very elders declare sufficiently that they like it not. For though they do not condemn it openly, neither sharply complain of the same, yet because they separate themselves from their affection, they secretly confess that they err. If it had been a zeal according to knowledge, it ought to have begun at them; [selves] but they contend not for the law itself, neither do they pretend the due reverence thereof, neither do they subscribe to those who are earnest followers of it. Therefore, they both signify that they are of another mind, and also that they do not allow [approve] the superstition of the people. Notwithstanding it is objected, that they say that Paul was burdened with a false report or slander; again, when they require at his hands satisfaction, they seem to nourish that zeal. I answer, that though that were a true report, in some respect, wherewith the Jews were offended, yet was it mixed with a slander. Paul did so teach the abrogating of the law, that notwithstanding by this means the authority thereof did not only continue sound and perfect, but it was more holy. For as we said, in the seventh chapter, the ceremonies should be vain, unless the effect thereof had been showed in Christ. Therefore, those who say that they were abolished by the coming of Christ, are so far from being blasphemous against the law, that they rather confirm the truth thereof. We must consider two things in ceremonies; the truth, whereto is annexed the efficacy; secondly, the external use. Furthermore, the abrogating of the external use, which Christ brought, dependeth hereupon, in that he is the sound body, [2] and that nothing was shadowed in times past which is not fulfilled in him. This differeth much from the falling away from the law, to show the true [3] end thereof, that the figures may have an end, and that the spiritual truth thereof may always be in force. Wherefore we see that they were malicious and unjust interpreters, who laid apostacy to Paul's charge, though he did call away the faithful from the external worship of the law. And whereas they command Paul to make a vow to that end, that he may prove himself to be a keeper of the law, it tendeth to no other end, saving that he may testify that he doth not detest the law like a wicked apostate, who did himself shake off the Lord's yoke, and move others unto the like rebellion. That they ought not to circumcise. It was so indeed; for Paul taught that both Jews and Gentiles were set at liberty. For these sentences are general with him. Circumcision is nothing (1-Corinthians 7:19). Again, We be circumcised by baptism in Christ, not with circumcision made with hands; again, Let no man judge you in meat or drink, or in the choice of feasts, which are shadows of things to come; but the body is in Christ (Colossians 2:11, 16). Again, Whatsoever cometh into the shambles, and whatsoever is set before you, that eat, asking no question for conscience sake (1-Corinthians 10:25). Again, Be not inwrapped again in the yoke of bondage (Galatians 5:1). Seeing that he spake thus everywhere without exception, he freed the Jews from the necessity of keeping the law. And lest I stand too long upon this, one place shall be sufficient, where he compareth the law to a tutor, under which the old Church was, as in the childhood thereof; but now knowing the grace of Christ, it is grown up, that it may be free from ceremonies. In that place he speaketh undoubtedly both of the Jews and Gentiles. Also, when he saith that the hand-writing of the law, which did consist in decrees, (Colossians 2:14) is blotted out and nailed to the cross by Christ, he setteth free the Jews, as well as the Gentiles, from the ceremonies, which he calleth in that place decrees. But seeing that he did not precisely reject ceremonies, in teaching that the coming of Christ did make an end of the observing thereof, that was no revolting, as the envious Jews thought it to be. Neither were the elders ignorant of Paul's liberty. Therefore, seeing they understand the matter very well, their meaning is, to have this alone made known to the rude and unskillful, that Paul meant nothing less than to persuade the Jews to contemn the law. Therefore, they behold not the bare matter, but knowing what the common sort thought of Paul, by reason of the reports [4] which went about concerning him, they seek to cure the same. Though I wot not whether this were more importunate than equal, [just] which they required at Paul's hands. And by this it appeareth how preposterous the cruelty [credulity] of men is in receiving false reports, and how fast a false opinion, once rashly received, doth stick. It is certain that James and his fellows in office did endeavor to maintain and defend Paul's good report, and to put away those lies which did hurt his estimation; yet let them do what they can, they will speak evil of Paul. Unless, peradventure, they were too slack in the beginning, that they might gratify their countrymen, so that they were not their own men [free] afterward.
1 - "Remotis," remote.
2 - "Ipse est solidum corpus," he himself is the entire body.
3 - "Legitimum." legitimate.
4 - "Mallgnis rumoribus," malignant reports.
Had saluted them - With the usual tokens of respect and affection.
He declared particularly - As an evidence that God had been with him. It is not improbable that there might have been some suspicion in regard to Paul among the disciples at Jerusalem, and he might have heard that they were prejudiced against him. This prejudice would be removed by his stating what had actually occurred under his ministry.
Declared particularly, etc. - He no doubt had heard that they were prejudiced against him; and, by declaring what God had done by him among the Gentiles, showed how groundless this prejudice was: for, were he a bad man, or doing any thing that he should not do, God would not have made him such a singular instrument of so much good.
(3) And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
(3) God is to be praised, who is the author of all good sayings and deeds.
And when he had saluted them,.... James and the elders with him; which was either done by a kiss, as the Arabic version adds; or by asking of their health, and wishing a continuance of it, and all prosperity to attend them: the Ethiopic version reads,
they saluted him; and no doubt the salutations were reciprocal:
he declared particularly what things God had wrought among the Gentiles by his ministry; it is very likely that this account begins where that ends, which he had delivered in the presence of James, and others, some years ago, Acts 15:12 and takes in all his travels and ministry, and the success of it; not only in Syria, Cilicia, and Lycaonia, after he had set out from Antioch again, but in Macedonia, Achaia, and Asia; as at Philippi, Thessalonica, Berea, Athens, Corinth, Ephesus, and elsewhere: he declared, what multitudes of souls were converted, and what numbers of churches were planted; and this he ascribes not to himself, but to the power and grace of God, which had attended his ministry; he was only an instrument, God was the efficient, and ought to have the glory.
Paul ascribed all his success to God, and to God they gave the praise. God had honoured him more than any of the apostles, yet they did not envy him; but on the contrary, glorified the Lord. They could not do more to encourage Paul to go on cheerfully in his work. James and the elders of the church at Jerusalem, asked Paul to gratify the believing Jews, by some compliance with the ceremonial law. They thought it was prudent in him to conform thus far. It was great weakness to be so fond of the shadows, when the substance was come. The religion Paul preached, tended not to destroy the law, but to fulfil it. He preached Christ, the end of the law for righteousness, and repentance and faith, in which we are to make great use of the law. The weakness and evil of the human heart strongly appear, when we consider how many, even of the disciples of Christ, had not due regard to the most eminent minister that even lived. Not the excellence of his character, nor the success with which God blessed his labours, could gain their esteem and affection, seeing that he did not render the same respect as themselves to mere ceremonial observances. How watchful should we be against prejudices! The apostles were not free from blame in all they did; and it would be hard to defend Paul from the charge of giving way too much in this matter. It is vain to attempt to court the favour of zealots, or bigots to a party. This compliance of Paul did not answer, for the very thing by which he hoped to pacify the Jews, provoked them, and brought him into trouble. But the all-wise God overruled both their advice and Paul's compliance with it, to serve a better purpose than was intended. It was in vain to think of pleasing men who would be pleased with nothing but the rooting out of Christianity. Integrity and uprightness will be more likely to preserve us than insincere compliances. And it should warn us not to press men to doing what is contrary to their own judgment to oblige us.
he declared particularly--in detail.
what God had wrought among the Gentiles by his ministry--as on previous occasions (Acts 14:27; and see Romans 15:15); no doubt referring to the insidious and systematic efforts of the Judaizing party in a number of places to shrivel the Church of Christ into a Jewish sect, and his own counter-procedure.
*More commentary available at chapter level.