Acts 15:1

And certain men which came down from Judea Probably such as had been of the Pharisees, (Acts 15:5,) or, perhaps, of those priests which were obedient to the faith, Acts 6:7. As they came from Judea, it is likely they pretended to be sent by the apostles at Jerusalem, or, at least, to be countenanced by them. Designing to spread their notions among the Gentiles, they came to Antioch, because that city abounded with Gentile converts, and was the headquarters of those that preached to the Gentiles; and if they could but make an impression there, they supposed their leaven would soon be diffused to all the churches of the Gentiles. And said, Except ye be circumcised after the manner of Moses That is, Except ye keep the law of Moses, (see Acts 15:5; Galatians 5:3,) ye cannot be saved Can neither enjoy God's favour here, nor his kingdom hereafter. Paul and Barnabas had no small dissension and disputation They strenuously opposed this doctrine; 1st, Because its direct tendency was to subvert the gospel, which they had preached, and which they knew was of itself sufficient for the salvation of men, without the works of the Mosaic law. And, 2d, Because it was a betraying of the natural rights of mankind, who, by the gospel, are left free, both to obey the good laws of the countries where they live, and enjoy whatever rights accrue to them from those laws. Whereas, by receiving the law of Moses, the Gentiles really made themselves the subjects of a foreign power; for that law included, the civil or political law of Judea; and all who received it actually put themselves under the jurisdiction of the high-priest and council at Jerusalem. Hence Paul and Barnabas, as faithful servants of Christ, could not see his truth betrayed; they knew Christ came to free men from the yoke of the ceremonial law, to take down that wall of partition between Jews and Gentiles, and unite them both in himself, and therefore would not hear of circumcising the Gentile converts, when their instructions were only to baptize them. And, as spiritual fathers to them, they would not see their liberties encroached on. There being, therefore, much contention upon this account at Antioch, where there were several converts from among the Gentiles, to whom this doctrine could not but be very disagreeable, and, doubtless, many Jewish Christians, who approved of it; and the peace of the church and the unity of its members being in danger of being broken, to prevent this, if possible, it was judged advisable to get the best satisfaction they could, in an affair which affected the liberties and consciences of many. They determined, therefore, that Paul and Barnabas, and certain others, should go to Jerusalem, about this question This is the journey to which Paul refers, (Galatians 2:1,) when he says, he went up by revelation, which is very consistent with this; for the church, in sending them, might be directed by a revelation, made either immediately to Paul, or some other person, relating to so important an affair. Important indeed it was, and necessary that those Jewish impositions should be solemnly opposed in time, because multitudes of converts were still zealous for the law, and ready to contend for the observance of it. Indeed, many of the Christians at Antioch undoubtedly knew that Paul was under an extraordinary divine direction, and therefore would readily have acquiesced in his determination alone; but as others might have prejudices against him, on account of his having been so much concerned with the Gentiles, it was highly expedient to take the concurrent judgment of all the apostles on this occasion; since their authority was supreme in the church, and their decision alone could put an end to the controversy. It appears from Galatians 2:1, that Titus was one of those who accompanied Paul and Barnabas to Jerusalem at this time. Him, it is probable, Paul had converted in the Lesser Asia: and, being a person of great piety and ability, he had taken him as his assistant in the room of John Mark, at Perga, and had brought him to Antioch; and he, being a Gentile, had consequently much interest in the determination of this question. See Doddridge and Macknight.