Chapter 15 contains the account of this. Certain persons come from Jerusalem, where all was still going on in connection with the requirements of the law; and they seek to impose these requirements on the Gentiles in this new centre and starting-point of the work which was formed at Antioch. It was the will of God that this matter should be settled, not by the apostolic authority of Paul, or by the action of His Spirit at Antioch only, which might have divided the church, but by means of conference at Jerusalem, so as to maintain union, whatever might be the prejudices of the Jews. The ways of Godin this respect are remarkable, shewing the way in which He has maintained sovereign care in grace over the church. In reading the Epistle to the Galatians, we see that in reality things were in question that touched Christianity to the quick, that affected its very foundations, the deep principles of grace, of the rights of God, of the sinful condition of man-principles on which the whole edifice of man's eternal relations with God is founded. If any one was circumcised, he was under the law; he had given up grace, he had fallen away from Christ. Nevertheless Paul the apostle, Paul full of faith, of energy, of burning zeal, is obliged to go up to Jerusalem, whither he had not desired to go, in order to arrange this matter. Paul had laboured at Antioch; but the work in that city was not his work. He was not the apostle at Antioch as he was that of Iconium, of Lystra, and afterwards of Macedonia and of Greece. He went out from Antioch, from the bosom of the church already formed there. The question was to be settled for the church, apart from the apostolic authority of Paul. The apostle must yield before God and His ways.
Paul disputes with the men from Judea, but the end is not gained. It is determined to send some members of the church to Jerusalem, but with them Paul and Barnabas, so deeply interested in this question. Moreover Paul had a revelation that he should go up. God directed his steps. It is good however to be obliged to submit sometimes, although ever so right or so full of spiritual energy.
The question then is entered upon at Jerusalem. It was already a great thing that the subjecting of the Gentiles to the law should be resisted at Jerusalem, and still more that they should there decide not to do it. We see the wisdom of God in so ordering it, that such a resolution should have its origin at Jerusalem. Had there been no bigotry there, the question would not have been necessary; but alas! good has to be done in despite of all the weakness and all the traditions of men. A resolution made at Antioch would have been a very different thing from a resolution made at Jerusalem. The Jewish church would not have acknowledged the truth, the apostolic authority of the twelve would not have given its sanction to it. The course at Antioch and of the Gentiles would have been a course apart; and a continual struggle would have commenced, having (at least in appearance) the authority of the primitive and apostolic church on the one side, and the energy and liberty of the Spirit with Paul for its representative on the other. The Judaizing tendency of human nature is ever ready to abandon the high energy of the Spirit, and return into the ways and thoughts of the flesh. This tendency, nourished by the traditions of an ancient faith, had already given sorrow and difficulty enough to him who was specially labouring among the Gentiles according to the liberty of the Spirit, without the additional strength of having the course of the apostles and of the church at Jerusalem to countenance it.
After much discussion at Jerusalem, full liberty for which was given, Peter, taking the lead, relates the case of Cornelius. Afterwards Paul and Barnabas declare the wonderful manifestation of God through the power of the Holy Ghost which had taken place among the Gentiles. James then sums up the judgment of the assembly, which is assented to by all, that the Gentiles shall not be obliged to be circumcised, or to obey the law; but only to abstain from blood, from things strangled, from fornication, and from meat offered to idols. We shall do well to consider the nature and stipulations of this decree.
It is a direction which teaches, not that which is abstractedly good or evil, but that which was suitable to the case presented. It was "necessary," not "righteous before God," to avoid certain things. The things might be really evil, but they are not here looked at in that way. There were certain things to which the Gentiles were accustomed, which it was proper they should renounce, in order that the assembly might walk as it ought before God in peace. To the other ordinances of the law they were not to be subjected. Moses had those who preached him. That sufficed, without compelling the Gentiles to submit to his laws, when they joined themselves, not to the Jews, but to the Lord.
This decree therefore does not pronounce upon the nature of the things forbidden, but upon the opportuneness-the Gentiles having in fact been in the habit of doing all these things. We must observe that they were not things forbidden by the law only. It was that which was contrary to the order established by God as Creator, or to a prohibition given to Noah when he was told to eat flesh. Woman was only to be connected with man in the sanctity of marriage, and this is a very great blessing. Life belonged to God. All fellowship with idols was an outrage against the authority of the true God. Let Moses teach his own laws; these things were contrary to the intelligent knowledge of the true God. It is not therefore a new law imposed by Christianity, nor an accommodation to the prejudices of the Jews. It has not the same kind of validity as a moral ordinance that is obligatory in itself. It is the expression to christian intelligence of the terms of man's true relations with God in the things of nature, given by the goodness of God, through the leaders at Jerusalem, to ignorant Christians, setting them free from the law, and enlightening them with regard to the relations between God and man, and to that which was proper to man-things of which, as idolatrous Gentiles, they had been ignorant. I have said, addressed to christian intelligence: accordingly there is nothing inconsistent in eating anything that is sold at the shambles; for I acknowledge God who gave it, and not an idol. But if the act implies communion with the idol, even to the conscience of another, it would be provoking God to jealousy; I sin against Him or against my neighbour. I do not know whether an animal is strangled or not, but if people act so as to imply that it is indifferent whether life belongs to God or not, I sin again; I am not defiled by the thing, but I fail in christian intelligence with regard to the rights of God as Creator. With regard to fornication, this enters into the category of christian purity, besides being contrary to the order of the Creator; so that it is a direct question of good and evil, and not only of the rights of God revealed to our intelligence. This was important as a general principle, more than in the detail of the things themselves.
In sum the principles established are these: purity by marriage according to God's original institution; that life belongs to God; and the unity of God as one only true God-Godhead, life, and God's original ordinance for man. The same thing is true of the foundations laid by the assembly at the basis of their decree, "It seemed good to the Holy Ghost and to us."
The Holy Ghost had manifested Himself in the case of Cornelius and of the conversion of the Gentiles, of which Peter and Paul and Barnabas had given the account. On the other hand the apostles were the depositaries of the authority of Christ, those to whom the government of the assembly as founded in connection with the true Jewish faith had been committed. They represented the authority of Christ ascended on high, even as the power and will of the Holy Ghost had been shewn in the cases I have just mentioned. The authority was exercised in connection with that which, in a certain sense, was the continuation of a Judaism enlarged by fresh revelations, and which had its centre at Jerusalem, acknowledging as Messiah the ascended Jesus rejected by the people. Christ had committed to them the authority necessary to govern the assembly. They had also been sealed on the day of Pentecost in order to perform it.
The spirit of grace and wisdom is truly seen in their way of acting. They give their full sanction to Paul and Barnabas, and they send with them persons of note in the assembly at Jerusalem, who could not be suspected of bringing an answer in support of their own pretensions, as might have been supposed in the case of Paul and Barnabas.
The apostles and elders assemble for deliberation; but the whole flock acts in concert with them.
Thus Jerusalem has decided that the law was not binding on the Gentiles. These, sincere in their desire of walking with Christ, rejoice greatly at their freedom from this yoke. Judas and Silas, being prophets, exhort and confirm them, and afterwards are dismissed in peace. But Silas thinks it good to remain on his own account, influenced by the Spirit. He prefers the work among the Gentiles to Jerusalem. Judas returns from it to Jerusalem.
The work continues at Antioch by means of Paul and Barnabas and others. At Antioch we again see the full liberty of the Holy Ghost.
Paul proposes to Barnabas that they should go and visit the assemblies already formed by their means in Asia Minor. Barnabas consents, but he determines to take John who had formerly forsaken them. Paul wishes for some one who had not drawn back from the work, nor abandoned for his own home the place of a stranger for the work's sake. Barnabas insists; and these two precious servants of God separate. Barnabas takes Mark and goes to Cyprus. Now Mark was his kinsman, and Cyprus his own country. Paul takes Silas, who had preferred the work to Jerusalem instead of Jerusalem to the work and departs. From his name we may believe that Silas was a Hellenist.
It is happy to find that, after this, Paul speaks of Barnabas with entire affection, and desires that Mark should come to him, having found him profitable for the ministry.
Moreover Paul is commended by the brethren to the grace of God in his work. The title given to Paul and Barnabas by the apostles shews the difference between the apostolic authority, established by Christ in person, and that which was constituted such by the power of the Holy Ghost-sent by Christ Himself, no doubt, but in point of fact going forth by the direction of the Holy Ghost, and their mission warranted by His power. With the apostles, Paul and Barnabas have no title except their work-"men that have hazarded their lives for the name of our Lord Jesus Christ." They are that which the Holy Ghost has made them. The apostles are the twelve.
The liberty and the power of the Spirit characterise Paul He is that which the Spirit makes him. If Jesus had appeared to him, although Ananias can testify it, he must in reality prove it by the power of his ministry. The effects of this ministry are related as well as its character in chapters 16-20. The action and the liberty of the Holy Ghost are there displayed in a remarkable manner.