As touching the Gentiles - In regard to the Gentile converts. It might be expedient for Paul to do what could not be enjoined on the Gentiles. They could not command the Gentile converts to observe those ceremonies, while yet it might be proper, for the sake of peace, that the converts to Christianity from among the Jews should regard them. The conduct of the Christians at Jerusalem in giving this advice, and of Paul in following it, may be easily vindicated. If it be objected, as it has been by infidels, that it looks like double-dealing; that it was designed to deceive the Jews in Jerusalem, and to make them believe that Paul actually conformed to the ceremonial law, when his conduct among the Gentiles showed that he did not, we may reply:

(1) That the observance of that law was not necessary in order to salvation;

(2) That it would have been improper to have enjoined its observance on the Gentile converts as necessary, and therefore it was never done;

(3) That when the Jews urged its observance as necessary to justification and salvation, Paul strenuously opposed this view of it everywhere;

(4) Yet that, as a matter of expediency, he did not oppose its being observed either by the Jews, or by the converts made among the Jews.

In fact, there is other evidence besides the case before us that Paul himself continued to observe some, at least, of the Jewish rites, and his conduct in public at Jerusalem was in strict accordance with his conduct in other places. See Acts 18:18. The sum of the whole matter is this, that when the observance of the Jewish ceremonial law was urged as necessary to justification and acceptance with God, Paul resisted it; when it was demanded that its observance should be enjoined on the Gentiles, he opposed it; in all other cases he made no opposition to it, and was ready himself to comply with it, and willing that others should also.

We have written - Acts 15:20, Acts 15:29.

As touching the Gentiles - See the notes on Acts 15:1-21 (note), and the additional observations at the end of that chapter.

As touching the Gentiles which believe,.... This is said, to show that the Jews were not offended with Paul, for not insisting upon the circumcision of the believing Gentiles, and their conformity to the ceremonial law; and to remove an objection that Paul might make, that should he comply with this advice, and the believing Gentiles should hear of it, it might be a stumblingblock and a snare to them; who by his example, might think themselves obliged to regard the law: Beza's ancient copy adds, "they have nothing to say to thee"; for as it follows,

we have written and concluded; some years ago, at a meeting of the apostles, elders, and brethren at Jerusalem, when Paul was present; and of which he reminds him, to prevent any objection of this kind; where it was unanimously agreed on and determined,

that they observe no such things; as circumcision, and other rites and customs of the law, and particularly the vow of the Nazarite, which Gentiles are free from: hence it is said (u),

"Gentiles have no Nazariteship;''

upon which one of the commentators says (w), if a Gentile vows Nazariteship, the law of the Nazarite does not fall upon him, he is not obliged to it:

save only that they keep themselves from things offered to idols, &c. see Acts 15:19.

(u) Misna Nazir, c. 9. sect. 1.((w) Bartenora in Misn. Nazir, c. 9. sect. 1.

Blood

See on Acts 15:29.

As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.

21:25 As touching the Gentiles. The duties of the Gentiles had been settled in the council described in 15:23-29. The advice of James was no doubt given from the best of motives. His position was a difficult one. The fanaticism of the Jewish nation, which broke out in war a few years later, was growing intense. The national feeling in the church had to be handled with great care. It would not do for the church to believe that Paul had become a renegade from their race. Paul, aware of all these difficulties, generously complied for the sake of peace and unity. We cannot be certain that the advice was just right, or that Paul did just right to comply, but these grand men acted according to their knowledge, and the record of Acts portrays both the shortcomings and the perfection of its great worthies. Concerning this advice of James and compliance of Paul, Pres. Milligan says:

Three different view have been taken: (1) that Paul in this case acted ignorantly, not being aware of the fact that the law of Moses was no longer binding; (2) that, like Peter, he acted from fear of the Jewish brethren (Ga 2:11); (3) that he acted in conformity with the law of Christian benevolence which requires us to respect even the weaknesses and prejudices of our brethren, so far as this can be done without in any way neglecting the requirements of the Gospel.''

The third hypothesis is the best, but some explanations are needful. The Jewish Christians were slowly emancipated from Judaism, and they did not reach the clear conviction, until after the temple was destroyed, that its sacrifices were obsolete. Gentiles were forbidden to sacrifice idols, but there was no such prohibition with regard to the altar of Jehovah. Even Paul evidently at this time thought of the sacrifices as, like circumcision, a matter of indifference. It was left for the next generation to learn that the inspired writings of Paul himself lead to the conclusion that all the sacrifices of the temple altar pointed to the Lamb of God, and that, from the time he was offered, they became obsolete.

25. touching the Gentiles . we have written and concluded that they observe no such things, &c.-This shows that with all their conciliation to Jewish prejudice, the Church of Jerusalem was taught to adhere to the decision of the famous council held there (Ac 15:19-29).

21:19-26 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.