*Minor differences ignored. Grouped by changes, with first version listed as example.
All the elders were present. We may gather that out of this place which we had already in the fifteenth chapter. So often as any weighty business was to be handled, the elders were wont to come together, to the end the consultation might be more quiet without the multitude. We shall see anon, that the people were likewise admitted in their order, yet after that the elders had had their secret consultation [1] among themselves.
1 - "Interius consilium," more private
Unto James - James the Less. See the notes on Acts 15:13. He resided at Jerusalem. Compare Galatians 1:19. It is not improbable that he was the only one of the apostles then at Jerusalem; and there is reason to believe that the church at Jerusalem was left under his particular care. It was natural, therefore, that Paul and his companions should take an early opportunity to see him. James was the cousin of our Lord, and in Galatians 1:19 he is called the Lord's brother. On all accounts, therefore, he was entitled to, and would receive, particular respect from the early disciples.
Went in with us unto James - This was James the Less, son of Mary; and cousin to our Lord. He appears to have been bishop of the Church in Jerusalem, and perhaps the only apostle who continued in that city. We have already seen what a very important character he sustained in the council. See Acts 15:13.
All the elders were present - It appears that they had been convened about matters of serious and important moment; and some think it was relative to Paul himself, of whose arrival they had heard, and well knew how many of those that believed were disaffected towards him.
And the day following,.... After they were come into Jerusalem:
Paul went in with us to James; not the son of Zebedee and brother of John, for he was killed by Herod some years ago; but James the son of Alphaeus, and brother of our Lord, who presided over this church; it seems there were no other apostles now at Jerusalem, but they were all dispersed abroad that were living, preaching the Gospel in the several parts of the world: Paul took the first opportunity Of paying a visit to James, very likely at his own house, to give him an account of his success among the Gentiles, and to know the state of the church at Jerusalem, and confer with him about what might be most proper and serviceable to promote the interest of Christ; and he took with him those who had been companions with him in his travels, partly to show respect to James, and partly to be witnesses of what he should relate unto him:
and all the elders were present: by whom are meant, not the ancient private members of the church, but the ministers of the word in this church: who hearing of the coming of the apostle, and of his visit to James, assembled together to see him, and converse with him.
Paul went in with us unto James; and all the elders were present--to "report himself" formally to the acknowledged head of the church at Jerusalem, and his associates in office. See on Acts 15:13. Had any other of the apostles been in Jerusalem on that occasion, it could hardly fail to have been noted.
Paul went in with us unto James. For the identification and position of James see note on Acts 15:13. This James was not one of the twelve, but was "the brother of the Lord," a witness of the risen Savior (1-Corinthians 15:7). "James the brother of John" had been slain (Acts 12:2); of James the son of AlphÃ&brvbr;us, little is known, but James "the brother of the Lord" (Galatians 1:19) was now the leader of the church at Jerusalem. No mention is made of any one of the twelve, and it is probable that those still living in A. D. 58, were in other fields of labor. The "elders" are mentioned, but not the apostles, a proof that none of the latter were present.
When they heard it. Paul's report of the wonderful success of the gospel. They evidently approved of and sympathized with his work.
Thou seest, brother, now many thousands . . . believe. The Greek reads: "How many tens thousands." There were not only many thousands of Christians in the Jerusalem church, but many thousands of Jewish Christians who had come up to the feast of Pentecost. Twenty-seven years before there were five thousand men who believed in Jerusalem (Acts 4:4).
They are all zealous for the law. "Zealots" for the law in the Greek. They believed upon Christ as the Messiah, but did not understand that the Old Covenant had passed away to give place to the New (Hebrews 8:13). Hence, while they observed the Christian rites, they still kept up the forms of Judaism. It took a direct interposition of the Spirit to teach that Gentiles were entitled to baptism without circumcision. It required a council in Jerusalem to settle the question that Gentile Christians were not to keep the Jewish law. God taught the church, lesson by lesson, but up to this time that at Jerusalem had not yet learned that they were freed from the obligation to keep the law of Moses. Paul, in advance of the rest, had learned that the Jewish forms were not to be imposed upon Gentiles, were not an obligation upon Jewish Christians, but he still observed them, at least in part, himself, and so far from bidding Jewish brethren to forsake Moses, he circumcised Timothy, and said, "Let every man abide in the same calling (whether Jew or Gentile) in which he is called." (Read the whole connection of 1-Corinthians 7:18-20). He had not, therefore, taught Jews to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
Do therefore this. This counsel is given that the multitude of Jewish Christians may see that Paul still kept the Jewish customs. As he did keep them, not as a matter of obligation, but as a Jew, in order that he might reach his own race, it involved no sacrifice of principle.
We have four men which have a vow. These were Jewish Christians. The vow was a Nazaritish vow (see Numbers 6:14-18 for a description). This vow involved living an ascetic life for a certain period, sometimes thirty days, and was terminated by shaving the head, burning the hair as an offering, and offering a sacrifice. The advice to Paul is to associate himself in this vow, and be at charges with them for the necessary expenses, and thus show that he kept the time-honored customs of the Jewish race.
As touching the Gentiles. The duties of the Gentiles had been settled in the council described in chap. 15. 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.
Entered into the temple. Purifying himself, he entered the temple, gave notice that the sacrifices would be offered at a definite time, and the period of the vows be closed.
When the seven days were almost ended. Seven days was an ordinary period of purification (Exodus 29:37; Leviticus 12:2; Leviticus 13:6; Numbers 12:14, etc.).
Paul went in with us - That it might appear we are all of one mind, to James - Commonly called the Lord's brother; the only apostle then presiding over the Churches in Judea.
*More commentary available at chapter level.