I went up to Jerusalem.
The journey to Jerusalem
I. Which? The third (Acts 15:2), the first being that of the previous chapter (Acts 9:26), the second that of Acts 11:30, both the purpose and time of which forbid its being confounded with them. Both Galatians 2:1-21. and Acts 15:1-41. agree in time, geography, persons, intent, and subsequent events.
II. When? Fourteen years after, when by experiences, trials, and achievements, Paul had earned the right to take the position he had assumed. Let young Christians learn from this to wait until experience and service give them the right to assert their equality with their elders.
III. What for? To fight and win the battle of Christian liberty, equality, and fraternity.
IV. With whom? Titus, a representative of the cause he was fighting; Barnabas, an unexceptionable witness of the justice of his cause.
The reason of the visit
Not to submit, as to a supreme tribunal, the question as to whether he might be permitted to go on receiving uncircumcised Gentiles into the Church: the idea of a human hierarchy to regulate the faith of some by that of others was altogether alien to his spirit. The fact is he had no fear whatever of being gainsaid by the heads of the mother Church. Had it been otherwise he would certainly not have taken a course which in such a case could not but make the rupture open and the evil incurable. The event proved that Paul was not mistaken in the hope that his colleagues would stand by him; and by their timely help Paul’s fear was removed that the labour he had spent in founding a truly universal Church might be lost in the creation of two rival Churches. (E. Reuss, D. D.)
Barnabas and Paul
Barnabas may be said, in a certain sense, to have made Paul what he afterwards became. He brought him out of obscurity. He put him in the forefront, though he must have been well aware that he was likely to become more distinguished and powerful than himself. This is that peculiar mark of a generous disposition, the absence of anxiety for personal credit, the readiness for friendly combination in useful undertakings without any selfish end in view. There are some men who have no heart for any enterprise unless they can have the first place in it. This is perhaps a prevalent temptation with most energetic characters. But this habit of mind is not according to Christ (Matthew 20:27), and Barnabas is a good example to show us how such temptation can be overcome. (Dean Howson.)
A memorable journey
I. The time when it was undertaken. “Fourteen years after I went up to Jerusalem.”
II. The companions of his journey. Barnabas was appointed to go to Jerusalem with Paul, and the latter took with him Titus also. Christian companionship should therefore include--
1. Unity of purpose in the chief aims of life. There may be differences as to inferior things, but in regard to the highest endeavours of the heart and life there should be unity.
2. Christian companionship ought to be the friendship of men governed by the same spirit, and that spirit should be the Spirit of Christ.
3. Christian companionship should be formed with a view to mutual edification.
III. The reason for Paul’s journey--“And I went up by revelation.” In Acts 15:1-41. there is given the history of the events which apparently led to this journey being undertaken. Lesson: In the life of every good man there are epochs which show the progress of God’s plan in reference to him. (R. Nicholls.)
The council of Jerusalem
But now, finally, we are confronted with the question, What may we learn from this whole subject that may be of service in our modern Church life? To this I answer, that for one thing we are taught to be on our guard against introducing division into Churches which are zealously doing God’s work. Never, surely, were men more intent on carrying forward the triumphs of the gospel than these Christians at Antioch. Yet strangers from Jerusalem, more anxious about a matter of ritual observance than for spiritual progress, did not hesitate to interrupt their activity and introduce controversy among them by raising the question of circumcision. It was an unjustifiable, if not also a malicious, proceeding. Missionary work was for the time suspended; and Paul and Barnabas, who might have been earnestly labouring in some new field, were sent to Jerusalem, all because these Judaizers insisted on the essential importance of that which was really indifferent. But how often have similar things been done in our existing Churches? A foolish question has been started by some one-ideaed enthusiast, who has pertinaciously kept it before the minds of the brethren, and those who should have presented an unbroken phalanx to the enemies of religion have turned their weapons against each other. Let us set our faces against all discussion upon such microscopic matters as have no essential importance. The progress of the Church as a whole is infinitely more to be considered than the airing of the pet crotchet of any individual, or even the advancement of that which we may reckon the best form of worship. Nor does this lesson hold only in the intercourse between members of the same Church or congregation. It is of force also in the dealings of denominations with each other. Another thing which we ought to learn from this history is, that our Christian liberty should be regulated by love. We may have a right to do many things which yet, in present circumstances, and out of regard to our brethren, we should not do. Finally, we may learn from this whole narrative to be very zealous for the free grace of the gospel. Paul would not allow that anything was necessary to salvation but faith in Christ. (W. M. Taylor.)