Exegetical and Hermeneutical Commentary of Acts 15:2
When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
2. When therefore Paul and Barnabas ] These Apostles would at once repeat their testimony of what “God had done with them” among the Gentiles, and thus become the opponents of the “men from Juda.”
dissension and disputation ] The authorities of best account give a simple instead of compound noun for the last word, and it would be well rendered “ questioning,” (so R. V.) as the subject in dispute is called a “question” at the end of the verse. The first noun rendered “dissension” does not imply any angry disputation, but only a division. They took different sides in the debate.
they determined ( appointed)] i.e. the brethren of the church of Antioch. The verb, as well as the whole context, shews that the mission was sent by the whole Christian community, to which the question was one of most vital importance, probably affecting a large part of their members.
apostles and elders ] Peter, John, and James we find were now at Jerusalem, and these seem, from other notices in the N. T. (Gal 1:18-19; Gal 2:9), to have been the Apostles who continued to live in the holy city. These with the elders appear now as the governing body of the infant church. And Jerusalem was for the Jew, until its destruction, the place of chief authority (cp. Isa 2:3). The overthrow of the holy city did as much as anything to help on the knowledge of the universality of the Christian religion. Those who had been bred in Judaism, could not (as devout Jews to this day do not) cast away the thought that Jerusalem is “the place where men ought to worship.”
Fuente: The Cambridge Bible for Schools and Colleges
Had no small dissension an disputation – The word rendered dissension stasis denotes sometimes sedition or intestine war, and sometimes earnest and violent disputation or controversy, Act 23:7, Act 23:10. In this place it clearly denotes that there was earnest and warm discussion; but it is not implied that there was any improper heat or temper on the part of Paul and Barnabas. Important principles were to be settled in regard to the organization of the church. Doctrines were advanced by the Judaizing teachers which were false, and which tended to produce great disorder in the church. Those doctrines were urged with zeal, were declared to be essential to salvation, and would therefore tend to distract the minds of Christians, and to produce great anxiety. It became, therefore, necessary to meet them with a determined purpose, and to establish the truth on an immovable basis. And the case shows that it is right to contend earnestly for the faith Jud 1:3; and, when similar cases occur, that it is proper to resist the approach of error with all the arguments which may be at our command, and with all the weapons which truth can furnish. It is further implied here that it is the duty of the ministers of the gospel to defend the truth and to oppose error. Paul and Barnabas regarded themselves as set for this purpose (compare Phi 1:17, Knowing that I am set for the defense of the gospel); and Christian ministers should be qualified to defend the truth, and should be willing with a proper spirit and with great earnestness to maintain the doctrines revealed.
They determined – There was no prospect that the controversy would be settled by contention and argument. It would seem, from this statement, that those who came down from Judea were also willing that the whole matter should be referred to the apostles at Jerusalem. The reason for this may have been:
(1) That Jerusalem would be regarded by them as the source of authority in the Christian church, as it had been among the Jews.
(2) Most of the apostles and the most experienced Christians were there. They had listened to the instructions of Christ himself; had been long in the church; and were supposed to be better acquainted with its design and its laws.
(3) Those who came from Judea would not be likely to acknowledge the authority of Paul as an apostle: the authority of those at Jerusalem they would recognize.
(4) They might have had a very confident expectation that the decision there would be in their favor. The question had not been agitated there. They had all been Jews, and it is certain that they continued as yet to attend in the temple service, and to conform to the Jewish customs. They might have expected, therefore, with great confidence, that the decision would be in their favor, and they were willing to refer it to those who resided at Jerusalem.
Certain other of them – Of the brethren; probably of each party. They did not go to debate, or to give their opinion, or to vote in the ease themselves, but to lay the question fairly before the apostles and elders.
Unto the apostles – The authority of the apostles in such a case would be acknowledged by all. They had been immediately instructed by the Saviour, and had the promise of infallible guidance in the organization of the church. See the notes on Mat 16:19; Mat 18:18.
And elders – See the note at Act 11:30. Greek: presbyters. See the notes on Act 14:23. Who these were, or what was their office and authority, is not easy now to determine. It may refer either to the aged men in the church at Jerusalem, or to those who were appointed to rule and to preach in connection with the apostles. As in the synagogue it was customary to determine questions by the advice of a bench of elders, there is no improbability in the supposition that the apostles would imitate that custom, and appoint a similar arrangement in the Christian church (Grotius). It is generally agreed that this is the journey to which Paul refers in Gal 2:1-10. If so, it happened fourteen years after his conversion, Gal 2:1. It was done in accordance with the divine command, by revelation, Gal 2:2. Among those who went with him was Titus, who was afterward so much distinguished as his companion, Gal 2:3.
About this question – The question whether the ceremonial laws of Moses were binding on Christian converts. In regard to the nature and design of this council at Jerusalem, see the notes on Act 15:30-31.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. No small dissension and disputation] Paul and Barnabas were fully satisfied that God did not design to bring the converted Gentiles under the yoke of circumcision: they knew that Jesus Christ was the end of the law for righteousness (justification) to every one that believed, and therefore they opposed the Judaizing teachers. This was one of the first controversies in the Christian Church; but, though the difference of sentiment was considerable, it led to no breach of Christian charity nor fellowship among themselves.
They determined that Paul, c.] This verse is read very differently in the Codex Bezae: . , , . , , , , ‘ () . But when Paul and Barnabas had no small dissension and disputation with them, Paul said, with strong assurance, that they should remain so as they had believed. But those who came from Jerusalem charged Paul and Barnabas and certain others to go up to the apostles and elders to Jerusalem, that a determination might be made by them concerning this question.
And certain other of them] If this be the journey to which St. Paul alludes, Ga 2:1-5, then he had Titus with him and how many elders went from the Church of Antioch we cannot tell. This journey was 14 years after Paul’s conversion, and was undertaken by express revelation, as he informs us, Ga 2:2, which revelation appears to have been given to certain persons in the Church of Antioch, as we learn from this verse, and not to Paul and Barnabas themselves.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Paul, that meek apostle, who was willing to become all things unto all men, yet he enters into a holy war with them that would introduce circumcision into the Christian church; because,
1. He would have no works of the law to be an ingredient into our salvation; but the free grace of God in Christ to be all in all.
2. That our freedom from all the ceremonial law, acquired by the death of Christ, might not be diminished.
3. That the spreading of the gospel might not be hindered, but that Christ might be accepted and honoured amongst all. Now if circumcision had been retained, it would have kept possession for all the other ceremonies to have continued, or re-entered, there being the same reason for the one as for the other, and the circumcised person was obliged by his circumcision to observe them all, Gal 5:3,4.
They determined; the church at Antioch, where this controversy was moved.
Unto the apostles; James, Peter, and John who are thought to have been then at Jerusalem, the rest being probably gone to preach Christ in other parts.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Paul and Barnabasnow therecognized heads of the Church at Antioch.
had no small dissension anddisputation with them, they determinedthat is, the church did.
that Paul and Barnabas, andcertain others of themTitus was one (Ga2:1); probably as an uncircumcised Gentile convert endowed withthe gifts of the Spirit. He is not mentioned in the Acts, but only inSecond Corinthians, Galatians, Second Timothy, and the Epistleaddressed to him [ALFORD].
should go up to Jerusalem . .. about this questionThat such a deputation should be formallydespatched by the Church of Antioch was natural, as it might becalled the mother church of Gentile Christianity.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When therefore Paul and Barnabas,…. Who were the ministers of the uncircumcision, and were just returned from preaching the Gospel among the Gentiles, with success, and were advocates for them, being witnesses of the grace that was bestowed on them, and therefore opposed the sentiments of these men:
and had no small dissension and disputation with them; which was attended with much heat and sharpness, and continued some time, and occasioned much disturbance and uneasiness; nor could the affair be decided and issued: wherefore
they determined that Paul and Barnabas, and certain other of them; that is, the members of the church at Antioch, taking this matter into consideration, and finding that the difference could not be composed, for the peace of the church, wisely came to a resolution, and made an order, that Paul and Barnabas, with others, as Titus, who went with Paul at this time, as appears from Ga 2:1 and some others of the brethren, and it may be also certain, on, the other side of the question; that these
should go up to Jerusalem, unto the apostles and elders, about this question; concerning circumcision, and the necessity of it to salvation, that they might have the sense of James, and Peter, and John, who particularly were at Jerusalem at this time, as appears from Ac 15:7 and other apostles that might be there; and also of other ministers of the word, who are called elders. And the church of Jerusalem being the most ancient church, and several of the apostles residing here, who had seen Christ in the flesh, and had received their mission and commission from him, and had been extraordinarily endowed with the Holy Ghost; and here being many other preachers of the Gospel, and there being in a multitude of counsellors safety, the church at Antioch judged it advisable to send to them for counsel and direction; and it becomes churches to assist each other in this way.
Fuente: John Gill’s Exposition of the Entire Bible
When Paul and Barnabas had no small dissension and questioning with them ( ). Genitive absolute of second aorist middle participle of , genitive singular agreeing with first substantive . Literally, “No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them ” ( , face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in Luke 23:25; Acts 19:40) as in 23:7. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Ga 2:15-21). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism).
The brethren appointed (). “The brethren” can be supplied from verse 1 and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb (, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Ga 2:2) says that he went up by revelation (‘ ), but surely that is not contradictory to the action of the church.
Certain others of them ( ). Certainly Titus (Gal 2:1; Gal 2:3), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number.
The apostles and elders ( ). Note one article for both (cf. “the apostles and the brethren” in 11:1). “Elders” now (11:30) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.
Fuente: Robertson’s Word Pictures in the New Testament
Question [] . Found only in the Acts, and alwaye of a question in dispute.
Fuente: Vincent’s Word Studies in the New Testament
ANTIOCH BRETHREN DEPART TO COUNCIL WITH PAUL AND BARNABAS V. 2-4
1) “When therefore Paul and Barnabas,” (de to Paulo kai to Barnaba) “Therefore when Paul and Barnabas,”
2) “Had no small dissension and disputation with them,” (genomenes staseos kai zeteseos ouk holiges pros autous) “There came to be (exist) no little discord, faction and questioning with them,” with these self-appointed Judean circumcision teachers of Phariseeism, Act 15:5, men who had come to Antioch of Syria from Jerusalem in Judea as “free-lances,” without the knowledge or sanction of the Jerusalem church, arrogating to themselves as teachers, authority of administration that our Lord gave restrictedly to His church, Act 15:24; Mat 28:16-20; Joh 15:16; Mar 16:15; Act 1:8.
3) “They determined that,” (etaksan) “They (the Antioch church brethren) assigned, elected, or authorized that” note, it was the Antioch church in which administrative authority had been vested by the risen Lord, not in the apostles, Mat 28:16-20.
4) “Paul and Barnabas, and certain other of them,” (Paulon kai Barnaban kai tinas allous eks auton) “Paul and Barnabas and certain others out of or from among them,” from the membership of the Antioch church brethren, Act 14:27; Act 15:1.
5) “Should go up to Jerusalem unto the apostles and elders,” (anabainein pros tous Apostolous kai presbuterous eis lerousalem) “To go up to the apostles and elders who were in Jerusalem,” in the Jerusalem church. It was the church-“they” at Antioch which made the decision to send elected brethren, both apostles and elders, ordained leaders of the local congregation, to the Jerusalem church for advice and council over the doctrinal issue.
6) “About this question.” (peri tou zetematos toutou) “Concerning this question or issue,” regarding circumcision and observing the Law of Moses as a moral, ethical, and religious rite that was purported by Pharisee brethren to be a condition toward obtaining or retaining salvation, going to heaven or to hell, Gal 3:26-27; Rom 4:9-12; Rom 4:16; Rom 1:16.
Fuente: Garner-Howes Baptist Commentary
−
2. When there was sedition arisen. This was no small trial, in that Paul and Barnabas are haled into a troublesome tumult. There was mischief enough already in the matter [dissension] itself; but it is a more cruel mischief when the contention waxeth so hot, that they are enforced to fight with their brethren as with enemies. Add, moreover, the infamy wherewith they saw themselves burdened among the simple and unskillful, as if they would trouble the peace of the Church with their stubbornness. For it falleth out oftentimes so, that the faithful servants of Christ are envied alone, and bear all the blame, after that they have been unjustly troubled, and have faithfully employed themselves in defense of a good cause. Therefore, they must be endued with invincible courage to despise all false reports which are carried about concerning them. Therefore, Paul boasteth in another place that he went through the midst of seditions, ( 2Co 6:5.) But the servants of God must observe such moderation, that they abhor so much as they can all discord; if at any time Satan raise tumults and contentions, let them endeavor to appease them, and, finally, let them do all that they can to foster and cherish unity. But again, on the other side, when the truth of God is assailed, let them refuse no combat for defense thereof; nor let them fear to oppose themselves valiantly, though heaven and earth go together. −
And let us, being admonished by this example, learn, so often as there ariseth any tumult in the Church, wisely to weigh through whose fault it came, lest we rashly condemn the faithful ministers of Christ, whose gravity is rather to be praised, because they can abide so valiantly such violent assaults of Satan. Secondly, let us call to mind that Satan was bridled by the wonderful providence of God, that he might not put the doctrine of Paul to the foil. For if he had been suffered to do hurt at his pleasure, so soon as the faith of the Gentiles had been pulled down and overthrown, the gospel preached by Paul should have fallen to the ground, and the gate should have [been] shut against the calling of the Gentiles. Thirdly, let us learn that we must in time prevent dissension, of what sort soever it be, lest it break out into the flame of contention; because Satan seeketh nothing else by the fans of dissension but to kindle so many fires. But again, seeing we see the primitive Church on an uproar, and the best servants of Christ exercised with sedition, if the same thing befall us now, let us not fear as in some new and unwonted matter; but, craving at the Lord’s hands such an end as he now made, let us pass through tumults with the same tenor of faith. −
Unless ye be circumcised. Luke setteth [defineth] down briefly in these words the state of the question, to wit, that these seducers went about to bind men’s consciences with necessity of keeping the law. Circumcision is indeed mentioned alone in this place; but it appeareth by the text that they moved the question about the keeping of the whole Law. And, because circumcision was, as it were, a solemn entrance and admission into other rites of the law, therefore, by synecdoche, the whole law is comprehended under one part. These enemies of Paul did not deny that Christ was the Messiah; but though they gave him their names, they retained therewithal the old ceremonies of the law. −
The error might have seemed tolerable at the first glimpse. Why doth not Paul then dissemble, at least, for some short time, lest he shake the Church with conflict? for the disputation was concerning external matters, concerning which Paul himself forbiddeth elsewhere to stand and strive too much. But there were three weighty causes which enforced him to gainstand. For, if the keeping of the law be necessary, man’s salvation is tied to works, which must be grounded in the grace of Christ alone, that the faith may be settled and quiet. Therefore, when Paul saw the worship of the law set against the free righteousness of faith, it was unlawful for him to hold his peace, unless he would betray Christ. For, seeing the adversaries did deny that any should be saved, save he which did observe the law of Moses, by this means they did translate unto works the glory of salvation, which they took from Christ, and having shaken assurance, they did vex miserable souls with unquietness. Again, it was no small thing, neither of any small importance, to spoil and rob faithful souls of the liberty gotten by Christ’s blood. Though the inward liberty of the Spirit were common to the fathers as well as to us, yet we know what Paul saith, that they were shut up under the childish ward and custody of the law, so that they did not much differ from servants; but we are loose from the schoolmastership of the law after that Christ was revealed, ( Gal 3:24,) and we have more liberty, the time of our nonage being, as it were, ended. The third vice of this doctrine was, because it darkened the light of the Church, − (74) or at least did put in, as it were, certain clouds, that Christ the Sun of righteousness might not give perfect light. In sum, Christianity should shortly have come to nothing if Paul should have yielded to such beginnings. Therefore, he entereth the combat, not for the external uncircumcision of the flesh, but for the free salvation of men. Secondly, that he may acquit and set free godly consciences from the curse of the law, and the guilt of eternal death. Last of all, that after all hindrances are driven away, the brightness of the grace of Christ may shine as in a pleasant and clear heaven. Moreover, these knaves did great injury to the law when they did wickedly corrupt the right use thereof. This was the natural and right office of the law, to lead men by the hand, like a schoolmaster, unto Christ; therefore, it could not be worse corrupt than when, under color of it, the power and grace of Christ were diminished. −
After this sort must we look into the fountains of all questions, lest by our silence we betray the truth of God, so often as we see Satan, by his subtlety, aim right at it; neither let our minds be changed and wax faint through any perils, or reproaches and slanders, because we must constantly defend pure religion, though heaven and earth must [should] go together. The servants of Christ must be no fighters, ( 2Ti 2:24;)therefore, if there be any contention risen, they must rather study to appease and pacify the same by their moderation, than by and by to blow to the assault. − (75) Secondly, they must take good heed of superfluous and vain conflicts; neither shall they handle controversies of any small weight; but when they see Satan wax so proud, that religion cannot any longer continue safe and sound unless he be prevented, they must needs take a good heart to them, and rise to resist; neither let them fear to enter even most hateful combats. The name of peace is indeed plausible and sweet, but cursed is that peace which is purchased with so great loss, that we suffer the doctrine of Christ to perish, by which alone we grow together into godly and holy unity. −
The Papists cause us at this day to be sore hated, as if we had been the causers of deadly tumults, wherewith the world is shaken; but we can well defend ourselves, because the blasphemies which we endeavored to reprove were more cruel − (76) than that it was lawful for us to hold our peace; there we are not to be blamed, because we have taken upon us to enter combats in defense of that cause, for which we were to fight even with the very angels. Let them cry till their throats be sore; Paul’s example is sufficient for us, that we must not be either cold or slack in defending the doctrine of godliness when the ministers of Satan seek to overthrow it with might and main; for their brainsick distemperature ought not to pass − (77) the constancy of the servants of God. When Paul did zealously set himself against the false apostles, sedition began at length − (78) by reason of the conflict; and yet the Spirit of God doth not therefore reprove him; but doth rather with due praises commend that fortitude which he had given that holy man. −
They determined, etc. The Spirit of God put them in mind of this remedy to appease the tumult, which might otherwise have gone farther with doing much hurt, whereby we be also taught, that we must always seek such means as be fit − (79) for ending discord; because God doth so highly commend peace, let the faithful show − (80) that they do what they can to nourish the peace of the Church. The truth must always be first in order with them, in defense whereof they must be afraid of no tumults; yet they must so temper their heat that they refuse no means of godly agreement; yea, let them of their own accord invent what ways soever they can, and let them be witty in seeking them out. Therefore, we must observe this mean, lest being carried away through immoderate vehemency of zeal we be carried beyond the just bounds; for we must be courageous in defense of true doctrine, not stubborn, nor rash; therefore, let us learn to join together these two virtues which the Spirit of God commandeth in Paul. When he is drawn into the field by the wicked, he is not afraid boldly to offer himself; but when he doth meekly admit the remedy which was offered, he declareth plainly what small desire he had to fight, for otherwise he might have boasted that he did not pass for the apostles, − (81) and so have stood stoutly in that; but the desire of peace did not suffer him to refuse their judgment. Moreover, ignorant and weak men should have conceived a sinister opinion, if they should have seen two men only separated from all the servants of Christ; and godly teachers must in no case neglect this way to cherish faith, that they may show that they agree with the Church. −
Paul, indeed, did not depend upon the beck of the apostles, that he would change his opinion if he should have found them contrary to him, who would not have given place even to the very angels, as he boasteth in first chapter to the Galatians, ( Gal 1:8😉 but lest the wicked should slanderously report that he was a man that stood too much in his own conceit, and which was too proud, and which did please himself with an unseemly contempt of all men, he offered to give an account of his doctrine, as it became him, and as it was profitable for the Church; secondly, he presented himself before the apostles with sure hope of victory, because he knew full well what would be their judgment, seeing they were guided by the same Spirit wherewith he was governed. Notwithstanding, it may be demanded for what purpose the men of Antioch sent Paul and Barnabas unto the rest of the apostles; for if they did so greatly reverence them, that they stood in doubt until they had given judgment on this side or that, their faith was hitherto vain and altogether none? But the answer is easy, seeing they knew that all the apostles were sent − (82) by Christ alone with the same commandments, and that they had the same Spirit given them, they were fully persuaded of the end and success, and, undoubtedly, this counsel proceeded from honest and stout men, who were not ignorant that the knaves did falsely pretend the names of James and Peter. Wherefore, they sought nothing else but that the apostles might further a good matter with their consent. − (83) −
To the same end were all holy synods assembled since the beginning, that grave men, and such as were well exercised in the word of God, might decide controversies, not after their own pleasure, but according to the authority of God. This is worth the noting, lest the Papists pierce any man with their loud outcries, − (84) who, to the end they may overthrow Christ and his gospel, and put out all the light of godliness, thrust upon us Councils, as if every definition and determination of men were to be counted an heavenly oracle; but if the holy Fathers had their sitting at this day, they would cry with one mouth, that there was nothing more unlawful for them, neither did they mean any thing less than to set down or deliver any thing without having the word of Christ for their guide, who was their only teacher, [master,] even as he is ours. I omit this, that the Papists lean only unto untimely − (85) Councils, which breathe out nothing but gross ignorance and barbarism; but even the best and most choice must be reckoned in that number, that they may be subject to the word of God. There is a grievous complaint of Gregory Nazianzene extant, that there was never any Council which had a good end. What excellency soever did flourish and was in force in the Church, it cannot be denied but that it began to decay an hundred years after; therefore, if that holy man were now living, how stoutly would he reject the toys of the Papists, who, without all shame, most impudently bring in the jugglings of visors instead of lawful Councils, and that to that end, that the Word of God may pack, − (86) so soon as a few bald and foolish men have set down whatsoever pleased them? −
(74) −
“
Evangelli,” gospel.
(75) −
“
Quam ut classicum protinus caniant,” than forthwith to blow the trumpet.
(76) −
“
Atrociores,” more atrocious.
(77) −
“
Superare,” overcome.
(78) −
“
Exarsit,” blazed forth.
(79) −
“
Aptas et commodas,” fit and convenient.
(80) −
“
Re ipsa,” in reality.
(81) −
“
Nihil se morari apostolos,” that he cared not for the apostles.
(82) −
“
Pariter,” in like manner.
(83) −
“
Suffragio,” suffrage.
(84) −
“
Ventosis suis clamoribus,” with their vain clamor.
(85) −
“
Abortivis,” abortive.
(86) −
“
Facessat,” may be dismissed.
Fuente: Calvin’s Complete Commentary
2.
PAUL AND BARNABAS SENT TO JERUSALEM. Act. 15:2-3.
Act. 15:2
And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
Act. 15:3
They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
Act. 15:2-3 Pauls mind was greatly troubled over this difficulty and well it might be for it was even as he said, a matter upon which rested the decision as whether he was running or had run in vain. Either he was right in accepting the Gentiles in the way he had or these of the circumcision were right; there was no middle ground. There was only one thing to do and that was to go to the source of the trouble . . . this thought was strengthened, or possibly formed, by a vision which Paul had respecting such a visit (Gal. 2:1-2).
It was decided that certain others should go along. Titus is the only one named. The Antioch church furnished the means whereby the journey could be made. The hearts of the travelers were made glad by the warm hospitality of the churches in Phoenicia and Samaria as well as the way in which they rejoiced over the conversion of the Gentiles.
3.
THEIR RECEPTION IN JERUSALEM. Act. 15:4-5.
Act. 15:4
And when they were come to Jerusalem, they were received of the church and the apostles and the elders, and they rehearsed all things that God had done with them.
Act. 15:5
But there rose up certain of the sect of the Pharisees who believed, saying, It is needful to circumcise them, and to charge them to keep the law of Moses.
Act. 15:4-5 Notice carefully the actions of the party upon their arrival in Jerusalem. First, the entire church assembled with the apostles and eldersthe matter was laid before them all; doubtless Paul and Barnabas rehearsed to the congregation what they had told the church in Antioch upon their return from the journeys. But it was not received in the same attitude. The fact that a good work had been done was admitted by all but the one cloud on the horizon that blotted out everything else to one group present was that all these Christians were admitted to the fellowship without circumcision. Those who were of the sect of the Pharisees arose and said as much. In the statement here the dissenters went to the full extent of their position and said not only to circumcise such but to command them to keep the Law of Moses. The case had been fully stated and both sides had been heard; the assembly was dismissed and the matter was then taken up by those who had the authority to decide.
505.
Did Paul originate the idea of going to Jerusalem? If not, who did?
506.
Why was this an extremely important visit? Who went with Paul? Who paid the transportation expenses?
507.
What encouragement did they receive on the way?
Fuente: College Press Bible Study Textbook Series
(2) When therefore Paul and Barnabas.The two Apostles must obviously have agreed in feeling that the teaching of the Judaisers (it will be convenient to use that term henceforth) involved a direct condemnation of all the work in which they saw the triumph of Gods grace. They had proclaimed salvation through faith in Christ. Their converts were now told that they had been teaching a soul-destroying falsehood.
No small dissension and disputation.The first of the two words was that which had been used by classical writers, like Thucydides (iii. 82) and Aristotle (Polit. v. 2), to express the greatest evil of all political societiesthe spirit of party and of faction. In Mar. 15:7; Luk. 23:19, it is used of the insurrection in which Barabbas had been the ringleader. That element of evil was now beginning to show itself in the Christian Church.
They determined that Paul and Barnabas.These were naturally chosen as the representatives of the cause of which they had been the chief advocates. The certain others are not named, but the prophets of Act. 13:1, and the men of Cyprus and Cyrene of Act. 11:20, were likely enough to have been chosen, and Titus was apparently taken up as an example of the fruits of St. Pauls labours (Gal. 1:3). Looking to the Roman name which this disciple bore, it is not unlikely that he may have been among the first to whom the term Christian was applied. (See Note on Act. 11:26.) The fulness with which the history of the Council is given, suggests the possibility that St. Luke himself may have been present at it. If not, he must have based his report on materials supplied by St. Paul or one of the other delegates from Antioch, possibly Manaen (Act. 13:1).
Should go up to Jerusalem unto the apostles and elders.The circumstances of the journey make it all but certain that we may identify it with that of which St. Paul speaks in Gal. 2:1. The only other visits that can dispute its claim are those of Act. 11:30; Act. 18:22; but though the latter view has been taken by some able writers (e.g., Lewins St. Paul, i., p. 302), there are, it is believed, decisive grounds for rejecting both. Against the first there are the facts, (1) that it is not easy to place fourteen years between the visit of Act. 9:27, and that of Act. 11:30; (2) the visit of Act. 11:30 appears in the history as confined to the single object of carrying relief to the suffering poor of the Church at Jerusalem; (3) the question as to enforcing circumcision had not then been raised, after its apparent settlement in the case of Cornelius; (4) had the agreement referred to in Gal. 2:9 preceded the Council, it would assuredly have been appealed to in the course of the debate at the Council. Against the second there are the facts (1) that the interval would, in that case, have been more than fourteen years; and (2) that it was not likely that the question should have been raised again after the decision of the Council. The only arguments of any weight on the other side are, (1) that the narrative of Acts 15 makes no mention of Titus; and (2) that that of Galatians 2 makes no mention of the Council; but these arguments from omission tell equally against both the other visits. These points will be dealt with as we proceed, and are, in any case, not sufficient to outweigh the evidence in the other scale. The reference of the question to the Apostles and elders is in many ways important. (1) As against the dogmatic system of the Church of Rome. On her theory, in its latest forms, the reference should have been to Peter, and to Peter alone, as the unerring guide of the Church into all truth. (2) As a recognition of the authority of the mother-Church of Jerusalem by the daughter-Church of Antioch; and as a precedent for referring local disputes to the decision of a central authority. (3) As showing the confidence which Paul and Barnabas felt that the decision would be in their favour. They could not believe that St. Peter would be false to the lesson which the history of Cornelius had taught him, nor that St. James would recall the definition which he had so recently given of pure and undefiled religion (Jas. 1:27). (4) We note that St. Paul ascribes the journey to a revelation (Gal. 2:1). The thought came into his mind as by an inspiration that this, and not prolonged wranglings at Antioch, was the right solution of the problem.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. No small dissension Paul and Barnabas seem to have been avoided at first by these men.
They determined This they refers to the brethren in Act 15:1.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem to the apostles and elders about this question.’
Paul and Barnabas saw to the heart of the question and stood firm against these new teachers, disagreeing with the men and challenging the basis of their teaching and questioning their arguments. Indeed there was a strong and longlasting discussion (‘no small dissension’). But it was finally agreed by the whole church that what was necessary was to go to the Apostles and the mother church in Jerusalem and discover their minds on the subject. They would seek guidance from the source. That would resolve the issue. So the church at Syrian Antioch appointed ‘Paul and Barnabas’ and ‘certain other of them’ to go up to Jerusalem to the Apostles and the elders of the church in Jerusalem in order to confirm what their view was on the matter. They wanted to be in agreement with their fellow-believers in Jerusalem.
Fuente: Commentary Series on the Bible by Peter Pett
Act 15:2. They determined that Paul and Barnabas, &c. It is generally allowed, that this is the journey to which St. Paul refers, Gal 2:1-2 when he says, that 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 St. Paul, or to some other person, relating to this important affair. Important indeed it was, and necessary thatthese Jewish impositions should be solemnly opposed in time; because great numbers of converts, who were zealous for the law, would eagerly fall in with such a notion, and be ready to contend for the observance of it. Many of the Christians at Antioch, undoubtedly knew that St. 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 sense and judgment of the apostles to the circumcision upon this occasion.
Fuente: Commentary on the Holy Bible by Thomas Coke
2 When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
Ver. 2. No small dissension ] We must earnestly contend for the faith of the gospel, accounting every parcel of truth precious, Jdg 1:3 . How zealous was Paul in this cause, Gal 2:5 ; Gal 1:7 ; Gal 5:12 . He wisheth them not only circumcised, but served as the Turks do their eunuchs, whom they deprive of all their genitals, so that they are forced to supply the uses of nature with a silver quill. a
a
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] Compare Gal 2:5 .
. ] I assume here what seems to me to be almost beyond the possibility of question (see note to chronological table in Prolegg., where I have given the reasons), that this journey was the same as that mentioned Gal 2:1-10 . In that case, Paul there ( Act 15:2 ) says that he went up . In this expression I cannot see it necessarily implied that the revelation was made to himself , but that there was some intimation of the Holy Ghost, similar perhaps to that in ch. Act 13:2 , in accordance with which the church at Antioch sent him and Barnabas; there being there, by whom the Spirit spoke His will.
] Titus was one, Gal 2:1 ; Gal 2:3 , and that, in all probability, in order to give an example of a Gentile convert of the uncircumcision endowed with gifts of the Holy Spirit , Titus is not mentioned in the Acts : but only in 2 Cor., Gal., 2 Tim., and the epistle addressed to him.
Fuente: Henry Alford’s Greek Testament
Act 15:2 . : the word, with the exception of Mar 15:7 , and Heb 9:8 (in a totally different sense), is peculiar to St. Luke: twice in his Gospel, and five times in Acts; used in classical Greek of sedition, discord, faction, and so of the factious opposition of parties in the state; frequent in LXX, but only once in any similar sense, Pro 17:14 . , but .: “questioning,” R.V., cf. Joh 3:25 ; three times in St. Paul, 1Ti 6:4 , 2Ti 2:23 , Tit 3:9 , in a depreciatory sense in each case; not in LXX or Apocrypha. , see on Act 12:18 and Act 14:28 ; eight times in Acts. , sc. , , Act 15:1 ; no. discrepancy with Gal 2:2 , see additional note. : Titus amongst them, Gal 2:1 ; Gal 2:3 ; expression found only here in N.T.; men like the prophets and teachers in Act 13:1 may have been included. On the attempt to identify Titus with Silas see Zckler, in loco , and further Ramsay, St. Paul , p. 390, for the entire omission of Titus from Acts and its probable reason; Lightfoot, Biblical Essays , p. 281; Farrar, St. Paul , ii., 532; Alford, iii., 106, Proleg. A Gentile convert, and so keenly concerned in the settlement of the question, and in himself a proof of the “repentance unto life” granted to the Gentiles. .: first mentioned in Act 11:30 , cf. note, in all official communications henceforth prominent, Act 15:2 ; Act 15:4 ; Act 15:6 ; Act 15:22-23 , Act 16:4 , Act 21:18 , Lightfoot, Phil. , p. 193. : five times in Acts, nowhere else in N.T.; once in LXX, Eze 36:37 A (see Hatch and Redpath), and in classical Greek; “question,” A. and R.V.
Fuente: The Expositors Greek Testament by Robertson
When therefore, &c. Literally Now no small dissension and disputation having taken place by Paul, &c.
dissension = disagreement. Greek. stasis, a standing up. The word for sedition. Occurs: Act 19:40; Act 23:7, Act 23:10; Act 24:5. Mar 15:7. Luk 23:19, Luk 23:25. Heb 9:8.
disputation. Greek. suzetesis. Only here, Act 15:7; Act 28:29. Texts read zetesis, questioning. Compare Act 25:20.
with = towards. Greek. pros. App-104.
determined = appointed. Greek. tasso. Same as “ordained” (Act 13:48).
other = others. Greek. allos. App-124.
apostles and elders. App-189.
question. Greek. zetema. Here, Act 18:15; Act 23:29; Act 25:19; Act 26:3. Compare “disputation” above.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] Compare Gal 2:5.
.] I assume here what seems to me to be almost beyond the possibility of question (see note to chronological table in Prolegg., where I have given the reasons), that this journey was the same as that mentioned Gal 2:1-10. In that case, Paul there (Act 15:2) says that he went up . In this expression I cannot see it necessarily implied that the revelation was made to himself, but that there was some intimation of the Holy Ghost, similar perhaps to that in ch. Act 13:2, in accordance with which the church at Antioch sent him and Barnabas;-there being there, by whom the Spirit spoke His will.
] Titus was one, Gal 2:1; Gal 2:3, and that, in all probability, in order to give an example of a Gentile convert of the uncircumcision endowed with gifts of the Holy Spirit, Titus is not mentioned in the Acts: but only in 2 Cor., Gal., 2 Tim., and the epistle addressed to him.
Fuente: The Greek Testament
Act 15:2. ) A term of a middle character between bad and good.-) against.-, they arranged, determined) i.e. the brethren determined.-, should go up) Comp. as to the time and causes of this journey, Gal 2:1, etc.- , Paul and Barnabas) These had it in their power to have maintained their own authority, and to have denied that a decision should be obtained from Jerusalem: for that they themselves have the Holy Spirit. The rest might have contended that those two ought not to be the deputies to Jerusalem, but that others, whose judgment was more unbiassed, should be deputed. But on both sides all things are done in a moderate and candid spirit. It was an easier thing to make a Christian of a Gentile, than to overcome Pharisaic false teaching.- , and certain persons) It is a joyful thing to have associates both in the faith and in ones journeying.- , the apostles and presbyters [elders]) The order of apostles therefore was distinct from that of the presbyters or elders. Hebr. , elders.
Fuente: Gnomon of the New Testament
Act 15:2-5
PAUL AND BARNABAS SENT TO JERUSALEM
Act 15:2-5
2 And when Paul and Barnabas had no small dissension-Paul and Barnabas tarried no little time with the church at Antioch; during this time these brethren came down from Jerusalem and insisted that the Gentile Christians be circumcised; Paul and Barnabas opposed them and had no small dissension and questioning with them. There seems to have been a very heated argument. Dissension comes from the Greek staseos, which literally means strife, a standing against it; it means an established order or opinion; a strife, one party holding to the established custom, and the other opposing them. Questioning comes from zeteseos, and means a seeking or examining together, a muual questioning and discussion. Finally the church appointed Paul and Barnabas, and certain other of them to go to Jerusalem unto the apostles and elders about this question. Paul gives an account of this in Gal 2:1-10. It seems that Paul suggested their going to Jerusalem. (Gal 2:1.) It seems that these teachers from Jerusalem had reported that they were contending for circumcision of the Gentiles because the church at Jerusalem had so instructed them. Paul knew that it was best then to go to Jerusalem and to settle the matter, not for himself, but for those who did not know any better. We are told in Gal 2:1 that Paul took Titus with him. It is usually reckoned that this journey of Pauls to Jerusalem was his third visit to that city since his conversion, and that it occurred about A.D. 50.
3 They therefore, being brought on their way by the church,-The church at Antioch not only, at Pauls suggestion, requested these brethren to go to Jerusalem, but it assisted them in making the journey by helping to defray expenses and by their prayers and encouragement; they were thus brought on their way by the church. They passed through Phoenicia and Samaria by land. It was a journey of about three hundred miles southward along the coast of the Mediterranean Sea, through Tyre and Sidon, cities of Phoenicia, and on through Samaria, probably where Philip had preached the gospel, and on to Jerusalem. As they went along the way, and as they had opportunity, they declared the conversion of the Gentiles, which caused great joy unto all the brethren. The great joy caused to the brethren of Phoenicia and Samaria by the recital of the conversion of the Gentiles shows the general sympathy with Paul and Barnabas.
4 And when they were come to Jerusalem,-They left Antioch for Jerusalem to take the matter to the apostles and the elders, so when they came to Jerusalem they were received of the church and the apostles and the elders. The entire church was interested in the question. We know not how many of the apostles were present, neither do we know how many elders were in the church at Jerusalem. It should be noticed that though the apostles were there with all their apostolic authority, yet they recognized the elders of the church there, and took them into consultation with them. It seems that when they arrived they received a hearty welcome and that they lost no time in rehearsing all things that God had done with them. Paul and Barnabas implied in their rehearsal that what they had done, it was God doing it through them; therefore, God had accepted the Gentiles without circumcision, and that the Jewish brethren ought to accept them.
5 But there rose up certain of the sect of the Pharisees-These Pharisees believed; they were Christians, but had been converted from the sect of the Pharisees to Christianity. The teachers at Antioch who had come down from Jerusalem are not described as Pharisees. Here for the first time we learn that some of the Pharisees had become Christians, and it is fair to imply that those who went out from Jerusalem to Antioch were from among these converted Pharisees. They were bold in their declaration and clear in the statement of the issue. They said: It is needful to circumcise them, and to charge them to keep the law of Moses. This brings the issue to the fore; it is whether the Gentile Christians should be circumcised.
Fuente: Old and New Testaments Restoration Commentary
Paul: Act 15:7, Gal 1:6-10, Gal 2:5, Jud 1:3
they determined: Act 15:25, Exo 18:23, Gal 2:1, Gal 2:2
certain: Act 15:22, Act 15:27, Act 10:23, Act 11:12
should: Act 15:4, Act 15:22, Act 15:23, 1Sa 8:7, 1Co 9:19-23, Gal 2:2, Phm 1:8, Phm 1:9
the apostles: Act 15:6, Act 15:23, Act 21:18, 1Co 1:1, 2Co 11:5
Reciprocal: Pro 17:14 – leave Pro 28:4 – but Ecc 10:10 – wisdom Act 4:36 – Barnabas Act 9:27 – Barnabas Act 11:22 – tidings Act 13:48 – ordained Act 15:39 – the contention 2Co 2:1 – I determined 2Co 11:26 – journeyings Gal 5:10 – but Gal 5:12 – trouble Phi 2:14 – disputings 1Th 2:2 – much 1Ti 6:4 – words 2Ti 2:24 – must
Fuente: The Treasury of Scripture Knowledge
2
Act 15:2. Paul and Barnabas understood the subject but could not satisfy the brethren. It was decided that they should go to Jerusalem about the matter, that being the first church, and the place where the other apostles were making their headquarters. Certain brethren from Antioch were to go with Paul and Barnabas.
Fuente: Combined Bible Commentary
Act 15:2. No small dissension and disputation with them. It has been suggested that not improbably these Judaizing teachers succeeded in persuading certain of the Antioch Christians to adopt at least some of their views; for, at a later period, after the Jerusalem decision by the apostles, we find the same question again agitating the Antioch believers, and even seriously affecting the policy of such men as Peter and Barnabas (see Gal 2:11-13).
They determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem. In Galatians 2, where Paul gives his own account of this momentous journey to Jerusalem, he says he went up by revelation. Such an intimation of the Divine will at a crisis like this, in the first days of the faith, is what we should expect. On several occasions of Pauls life a Divine revelation was vouchsafed to him,on the Damascus journey (Acts 9); again, when he was about to carry the gospel from Asia into Europe (Act 16:9); in the temple of Jerusalem, when he received the commandment to preach to the Gentile world (Act 22:18); when the ship in which he was being conveyed a prisoner to Rome was sinking in the tempest (Act 27:23; see also 2Co 12:1-9). In the midst of the confusion excited in the Church of Antioch by the teaching of the extreme party at Jerusalem, we may well suppose that the Divine voice came to Paul, instructing him to propose the mission to Jerusalem, still the residence of several, if not of all, the surviving apostles, and for that reason, as well as for its own sacred associations, regarded with deep reverence and veneration by the other churches.
Fuente: A Popular Commentary on the New Testament
2. If Paul and Barnabas had ever been, since their conversion, blinded by these narrow views, their labors among the Gentiles would have wrought a change in their feelings, and prepared them to see the subject in a better light. They opposed the new propositions with all their powers; and though they did not succeed in silencing their opponents, they brought the discussion to a fortunate conclusion. (2) “When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain others of them, should go up to Jerusalem to the apostles and elders about this question.”
If the brethren in Antioch had estimated at its proper value the authority of an inspired apostle, they would have yielded implicitly to Paul’s decision without this mission to Jerusalem. But they were as yet too little accustomed to reflection upon the profound mystery of apostolic infallibility to properly accredit it; and their deep prejudices on the subject under discussion was a serious obstacle in the way of clear thought. It is probable that apostolic authority is more highly appreciated now than it was then; yet the prejudices of sect and party are so intense, that even now the dictum of a living apostle would prove insufficient, in millions of cases, to convince men of their errors. Like the disciples in Antioch, who had the testimony of Paul, men now are not easily satisfied with a single inspired statement upon a point in dispute, or with the statements of a single apostle, but demand an accumulation of even divine testimonies.
It is probable that Paul would have objected to making this appeal to the other apostles, on the ground of its apparent inconsistency with his own claims to inspired authority, had not the proposition been sustained by an express revelation of the divine will. In the second chapter of Galatians, where Mr. Howson very clearly proves that Paul has reference to this journey, he says: “I went up by revelation and communicated to them that gospel which I preach among the Gentiles.” It was the divine purpose to settle the question, not for the Church in Antioch alone, but for all the world and for all time.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
15:2 {2} When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.
(2) Meetings of congregations were instituted to suppress heresies, to which certain were sent by common consent on behalf of all.
Fuente: Geneva Bible Notes
This situation led to hot debate among the Christians generally. It ended with a decision to move the discussion to Jerusalem and to place the whole matter before the apostles and elders there for a verdict. This general procedure was common in the Greco-Roman world. [Note: Ibid., p. 451.] Men from Antioch accompanied Paul and Barnabas, as witnesses undoubtedly, to protect Paul and Barnabas from accusations of distorting the facts.