here we have their peace disturbed, and differences arising. Here is,
I. A new doctrine started among them, which occasioned this division, obliging the Gentile converts to submit to circumcision and the ceremonial law, v. 1. Many that had been proselytes to the Jewish religion became Christians; and they would have such as were proselyted to the Christian religion to become Jews.
1. The persons that urged this, were, certain men which came down from Judea; some think, such as had been of the Pharisees, (v. 5.) or perhaps of those priests which were obedient to the faith, ch. 6, 7. They came from Judea, pretending perhaps to be sent by the apostles at Jerusalem, at least to be countenanced by them. Having a design to spread their notions, they came to Antioch, because that was the head-quarters of those that preached to the Gentiles, and the rendezvous of the Gentile converts; and if they could but make an interest there, this leaven would soon be diffused to all the churches of the Gentiles. They insinuated themselves into an acquaintance with the brethren, pretending to be very glad that they had embraced the Christian faith, and congratulated them on their conversion; but tell them, that yet one thing they lack, they must be circumcised. Note, Those that are ever so well taught, have need to stand upon their guard, that they be not untaught again, or ill taught.
2. The position they laid down, the thesis they gave, was this, that except the Gentiles, who turned Christians, were circumcised after the manner of Moses, and thereby obliged themselves to all the observances of the ceremonial law, they could not be saved. As to this,
(1.) Many of the Jews who embraced the faith of Christ, yet continued very zealous for the law, ch. 21. 20. They knew it was from God, and its authority was sacred; valued it for its antiquity, had been bred up in the observance of it, and, it is probable, had been often devoutly affected in their attendance on those observances; they therefore kept them up after they were by baptism admitted into the Christian church; kept up the distinction of meats, and used the ceremonial purifyings from ceremonial pollutions, attended the temple-service, and celebrated the feasts of the Jews. Herein they were connived at, because the prejudices of education are not to be got over all at once, and in a few years the mistake would be effectually rectified by the destruction of the temple, and the total dissolution of the Jewish church; by which the observation of the Mosaic ritual would become utterly impracticable. But this did not suffice them, that they were herein indulged themselves, they must have the Gentile converts brought under the same obligations which they continued under. Note, There is a strange proneness in us to make our own opinion and practice a rule and a law to every body else; to judge of all about us by our standard, and to conclude, that because we do do not just as we do. elude, that because we do well, all do wrong, that do not just as we do.
(2.) Those Jews who believed that Christ was the Messiah, as they could not get clear of their affection to the law, so they could not get clear of the notions they had of the Messiah, that he should set up a temporal kingdom in favour of the Jewish nation, should make that illustrious and victorious; it was a disappointment to them that there was as yet nothing done toward this in the way they expected. But now that they hear the doctrine of Christ is received among the Gentiles, and his kingdom begins to be set up in the midst of them, if they can but persuade those that embrace Christ, to embrace the law of Moses too, they hope their point will be gained, the Jewish nation will be made as considerable as they can wish, though in another way; and "Therefore by all means let the brethren be pressed to be circumcised, and keep the law; and then with our religion our dominion will be extended, and we shall in a little time be able to shake off the Roman yoke; and not only so, but to put it on the necks ot our neighbours, and so shall have such a kingdom of the Messiah as we promised ourselves." Note, It is no wonder if those who have wrong notions of the kingdom of Christ, take wrong measures for the advancement of it, and such as really tend to the destruction of it, as these do.
(3.) The controversy about the circumcising of the Gentile proselytes had been on foot among the Jews long before this. This is observed by Dr. Whitby out of Josephus, Antiquit. lib. 20. cap. 2. "That when Izates, the son of Helen queen of Adiabene, embraced the Jews' religion, Ananias declared he might do it without circumcision; but Eleazar maintained, that it was a great impiety to remain uncircumcised." And when two eminent Gentiles fled to Josephus, (as he relates in the history of his own life,) "the zealots among the Jews were urgent for their circumcision; but Josephus dissuaded them from insisting upon it." Such has been the difference in all ages between bigotry and moderation.
(4.) It is observable what a mightv stress they laid upon it; they do not only say, "You ought to be circumcised after the manner of Moses, and it will be good service to the kingdom of the Messiah if you be; and will best accommodate matters between you and the Jewish converts, and we shall take it very kindly if you will, and shall converse the more familiarly with you;" but, "Except you be circumcised, you cannot be saved. If you be not herein of our mind and way, you will never go to heaven, and therefore of course must go to hell." Note, It is common for proud imposers to enforce their own inventions, under pain of damnation; and to tell people, unless they believe just as they would have them believe, and do just as they would have them do, they cannot be saved, it is impossible they should; not only their case is hazardous, but it is desperate. Thus the Jews tell the brethren, that except they be of their church, and come into their communion, and conform to the ceremonies of their worship, though otherwise good men, and believers in Christ, yet they cannot be saved; salvation itself cannot save them. None are in Christ, but they that are within their pale. We ought to see ourselves well warranted by the word of God, before we say, "Except you do so and so, you cannot be saved."
II. The opposition which Paul and Barnabas gave to this schismatical notion, which engrossed salvation to the Jews, now that Christ had opened the door of salvation to the Gentiles, v. 2. They had no small dissension, and disputation with them. They would by no means yield to this doctrine, but appeared and argued publicly against it.
1. As faithful servants of Christ, they would not see his truths betrayed; they knew that Christ came to free us from the yoke of the ceremonial law, and to take down that wall of partition between Jews and Gentiles, and unite them both in himself; and therefore cannot bear to hear of circumcising the Gentile converts, when their instructions were only to baptize them. The Jews would unite with the Gentiles, that is, they would have them to conform in every thing to their rites, and then, and not till then, they will look upon them as their brethren; and no thanks to them. But this not being the way in which Christ designed to unite them, it is not to be admitted.
3. As spiritual fathers to the Gentile converts, they would not see their liberties encroached upon; they had told them, that if they believed in Jesus
