Первое благовестническое путешествие святого апостола Павла с Варнавой и Иоанном-Марком 45–46 годы (Деян.13:14)

Island of Cyprus (Acts 13:1–13) Judging from a human perspective, the mission of Barnabas and Saul—an appeal to the faith of Christ and the moral and spiritual life of Jews and pagans—seemed almost impossible. Meanwhile, she exposed the missionaries to countless sorrows and disasters, both mental and physical: from physical reasons, from the difficulty and insecurity of traveling in mountainous areas, barely passable, from danger on the way, from animals and robbers, from lack of maintenance, from the indignation and anger of people in cities, irritated by the preaching of the Crucified One. In a word, they were threatened with all sorts of troubles (see 2 Cor. 11:23–27), and the success of the preaching could not help but seem doubtful. It was difficult to convince the Jews of two fundamental truths, one of which offended their national pride to the depths of their souls, the other was disgusting to the beliefs they had absorbed with their mother’s milk and alien to their most inveterate prejudices. To become a Christian, the Jew had to admit that all his previous favorite dreams of the Messiah were material and erroneous, and that when, after many centuries of waiting for His coming, this Messiah suddenly appeared in His church, the Jews not only rejected Him, but also crucified Him. Is this Crucified One really the long-awaited Glorious King who will conquer the whole universe for them, as they thought was promised to them through the prophets? Further, to become a Christian, the Jew had to acknowledge that not only his hereditary customs, but even his wondrous law, spoken by God Himself from the burning summit of Sinai, was destined (besides its moral principles) to be superseded by the higher, more spiritual and perfect revelation of the Crucified Messiah. Finally, the Jew had to renounce without a murmur all exclusive privileges, even religious superiority, which served him as a consolation when insulted by his opponents, since he saw in God a Being who looks at faces, and in himself a special favorite of heaven. His fears of violating the law of God should have been mixed with that hatred of the preachers of Christianity, especially of Saul, as an apostate from the traditions of his fathers. This is what the Jewish soil was like for sowing the seeds of Christianity! Was it possible, judging humanly, to expect good fruits? Perhaps the pagan world provided more favorable soil for preaching Christianity? Saint Paul himself characterizes the pagan world in this way. They (the pagans) “changed the glory of the incorruptible God into an image made like corruptible man, and birds, and four-footed creatures, and creeping things... and they worshiped and served the creature instead of the Creator” (Rom. 1:23-25). This is in a religious sense. In moral terms, they are “full (to the brim) of all untruth, fornication, wickedness, greed, malice... envy, murder, strife, deceit, malice, slanderers, slanderers... offenders, self-praisers, proud, resourceful for evil, disobedient to parents, reckless, treacherous, unloving, irreconcilable, unmerciful" ( Rom. 1:29-31) In addition, preachers of Christianity, as Jews by origin, were to become an object of contempt in the eyes of the pagans. So, what could a person do on his own under such conditions? But what is impossible for man is possible for God. Only the Holy Spirit could give the Christian mission the everlasting success that it actually had. The messengers of the Holy Spirit, Barnabas and Saul, set off on their journey, accompanied by their younger companion, Mark, guided by the prayers and good wishes of the Antiochian Church. Since Barnabas was from the island of Cyprus, this is where the apostles began their first sermon about Christ outside of Judea. In Seleucia they boarded a ship, which brought them to the island of Cyprus, to the city of Salamis. The island of Cyprus, as one of the largest islands in the Mediterranean, was destined by nature itself to become a center of enormous trade. Therefore, there have been many Jews in it since the time of Herod the Great; they had many synagogues in Salamis alone. We know nothing about the work of the preachers of Christ in Salamis, except that they “preached the word of God in the synagogues of the Jews” (Acts 13:5). The book of Acts does not say anything about preaching to the pagans; perhaps it was not here. The pagan population of Salamis was distinguished by the most unbridled sensuality. Their religious cult was the service of Venus and Aphrodite - the service of voluptuousness (Farrar. Op. cit. Book VI, Chapter XIX). From Salamis, the apostles walked the entire island to its final destination - to Paphos, about 150 miles. St. Luke in Acts says nothing about their preaching. Paphos was a famous harbor and residence of the Roman proconsul Sergius Paulus. In his house, like most of the noble Romans of that time, there was a soothsayer-sorcerer (Elymas), the Jew Bar-Jesus. Hearing that two Jewish teachers, Barnabas and Saul, had come to the city, the proconsul sent for them to find out what they were teaching. Barnabas and Saul probably expounded to him their doctrine of Christ. But the position of a fortuneteller under the Roman proconsul was too honorable and profitable to give up without a fight, so Elymas entered into an open competition with the apostles and did not spare offensive words to prove the evidence in order to convince the proconsul of the meaninglessness of the new faith. And then instantly Saint Paul (Saint Luke the writer chose this moment to indicate that Saul was already known under the name of Paul, as from now on he constantly calls him and places him ahead of Barnabas) stepped forward to finally refute and depose Elimus. Fixing his gaze on the false prophet and sorcerer, he loudly exclaimed: “Oh, full of all deceit and all villainy, son of the devil, enemy of all righteousness! Will you stop turning aside from the straight paths of the Lord?” (Acts 13:10). And then, noticing the horror on the face of the deceiver, exposed by this bold, terrible reproach, he added: “And now, behold, the hand of the Lord is upon you: you will be blind and will not see the sun until the time comes (until you repent)” (Acts 13:11). St. Paul's word came true instantly. Darkness spread over his eyes, which were enveloped in impenetrable darkness, and, stretching out his hands, he began to look for a guide. It is not surprising that such a wonderful and irresistible spiritual power produced a strong conviction in the mind of the proconsul; he “believed, marveling at the teaching of the Lord” (Acts 13:12). But Saint Luke does not mention his baptism, which means that his faith was temporary. Preaching of the Apostles in Antioch of Pisidia, Iconium, Derbe and Lystra (Acts 13:14–14:26) Having passed through all of Cyprus, Paul and those with him sailed from Parth to Perga in Pamphylia. But they did not stop in Perga, and the visit to Perga is remarkable only for the sad event that young Mark, probably tired of the difficulty of the journey, separated from them, Barnabas and Saul, and returned to Jerusalem. Saint Paul decided not to take such an unreliable assistant on his second journey, as being of little use for the task for which they were sent (see Acts 15:36–38). The holy apostles arrived in Perga, it is believed, in the spring, when the entire urban and coastal population, due to the diseases that were constantly prevalent at that time, moved to live inland in the mountains, where the climate is better and the places are more convenient for pastures. Therefore, the apostles went into the country. They walked through the mountainous terrain for a week to Antioch of Pisidia, a Roman province densely populated by various pagan peoples and Jews, because it served as a trading warehouse for various goods. First of all, the apostles, according to custom, preached about Christ to their fellow Jews in their synagogue. Entering on the Sabbath day into a low, undecorated quadrangular building, distinguished from pagan temples by the complete absence of sculptural images, they saw on one side a lattice behind which Jewish women sat under veils in complete silence. In front of them, on the opposite side, against the wall, was the reader's pulpit, and next to it, facing the congregation, were the main places occupied by the rabbis and Pharisees. Between them and the women were the common people. All those present during the prayer faced Jerusalem. On the same side as the pulpit hung a curtain behind which the ark with the scroll of the law was kept. Upon entering the synagogue, everyone covered his head with a tallif, and the prayer began. After the prayer came the first teaching (parasha) in Hebrew from the book of the law. The synagogue servant took the scroll of the law from the ark and handed it to the reader. An interpreter stood next to the reader and translated the Hebrew speech of the law into Greek, since there were very few Jews who could understand Hebrew speech. After the “parasha”, a second, but already very brief teaching from the prophets (haftarah) was read, translated after every three verses into colloquial language. Then came the sermon (midrash). It was not pronounced by an appointed teacher, but was left to the head of the synagogue to allow him to say it to one of the capable worshipers. Therefore, after the reading prescribed by the charter, the head of the synagogue invited the apostles who visited the synagogue to deliver a lesson. Saint Paul immediately accepted the offer. But he did not ascend to the pulpit, but, apparently, only rose from his seat and, stretching out his hand (cf. Acts 12:17, 21:40, 26:1), began to speak to the waiting people. Having begun his speech with an affectionate address to Jews and proselytes (converts from the pagans), with a request for attention to his words, Saint Paul first of all touched upon the actions of Providence in the history of Israel, which, probably, had just been read in the prophecies. The Lord chose the Jewish people, multiplied them in Egypt, freed them from slavery, led them through the desert, destroyed for them seven nations in the land of Canaan, gave them judges and then kings, starting with Saul, the son of Kishov from the tribe of Benjamin. Then, from the seed of David, God “raised up to Israel according to the promise” One who, by the very meaning of His name, was the Savior Jesus (Acts 13:23), to Whom John the Baptist, recognized as a great prophet, testified. The inhabitants of Jerusalem and their leaders, not so much out of ignorance as out of debauchery, killed Him, fulfilling the words of the prophets. “But God raised Him from the dead” (Acts 13:30). And this is a historical fact, witnessed by living persons. Nevertheless, this happened in accordance with the prophecies, which for many centuries supported this belief among the people. His resurrection from the dead is spoken of in the psalm of David, where the Lord calls Him His Son (Ps. 2:7), His incorruption is spoken of in the prophecy of Isaiah (see Isaiah 55:3) and in the “golden psalm” (see Ps. 15:10), where His Holy One is promised not to see corruption. Thus, David is not talking about himself, because he, having served the will of God at one time, rested, was kissed by his fathers and saw corruption. “Let it be known that for His sake the forgiveness of sins is now proclaimed” to them, listening to the apostolic preaching (Acts 13:38). In the Law of Moses, unquestioning adherence to it is required, and there is no remission for violating legal rules, therefore, it is impossible to be justified by the law. And as a final word, the Apostle Paul quotes a verse from the prophecy of Habakkuk (see Habakkuk 1:5), with which he warns his listeners that if they do not believe in the One proclaimed to him, then a contemptuous and impudent mockery may be followed by a sentence that will amaze them and destroy them irrevocably (see Acts 13:40–41). This sermon of the Apostle Paul made a deep impression on his listeners. The pagans, leaving the synagogue, asked the apostles to repeat what they had said on “next Saturday.” Even when almost everyone dispersed, “many Jews and worshipers of God, converts from the Gentiles (proselytes), followed Paul and Barnabas” to receive instructions from them. And the apostles, “conversing with them, urged them to continue in the grace of God” (Acts 13:42–43). Immediately the rumor about the wondrous sermon of the Apostle Paul spread throughout the whole city. The following Saturday, many people of every class, of all nationalities existing there, crowded around the doors of the synagogue. And the arrogance of the Jews immediately surfaced. They were jealous of the success of the preaching of the Apostle Paul, and when he began to speak, his speech was constantly interrupted by empty contradictions and offensive slander (see Acts 13:45). Seeing this, the apostles told them that they had fulfilled their duty and offered them eternal life, but the Jews rejected the offer. “Since you have rejected it,” they announced to the Jews, “and are making yourselves unworthy of eternal life, then, behold, we turn to the pagans (with the same proposal). For this is what the Lord commanded us: I have made You (the Messiah - Jesus Christ) a light to the Gentiles, that You might be a source of salvation to the ends of the earth" (Acts 13:46-47). The pagans rejoiced and gave thanks, hearing the friendly word of the apostles, who exclusively offered them the blessing of Israel, without the burdens of Judaism. “All who were ordained to eternal life believed, who, by the grace of God, decided to join the ranks of those who wanted to receive eternal life (see Acts 13:48). More and more “the word of the Lord spread throughout the whole country” (Acts 13:49). But the Jews here were too strong to concede victory. Among the proselytes they had many women belonging to the upper class. Their commercial business brought them friends among respectable people in the city from the Roman city authorities. In one way or another, the Jews achieved that the apostles were expelled from the city. Having shaken off the dust from their feet, as evidence that they were not accepted (cf. Matt. 10:14), the apostles went to Iconium, which was under a different authority. But their removal from Antioch did not destroy the grace-filled teaching they had implanted. It could be expected that they left behind them sorrow and confusion, but the sacred chronicle tells that under the influence of the new faith and grace of the Holy Spirit, their disciples were filled with joy and the Holy Spirit (Acts 13:52). Arriving in Iconium, which constituted a tetrarchad (40 cities) independent of Roman power, the holy apostles, according to custom, entered the synagogue, received an invitation to speak the word for the first time and preached with such success that they gained many converts to the faith of Christ, both Jews and proselytes. The Jews who did not believe tried to hinder the preaching of the apostles, raising fierce empty disputes (see Acts 14: 1–2). In addition, the Jews tried to convince the city authorities that the preachers were dangerous arsonists, disturbing the peace of the cities everywhere. Despite this, the holy apostles, through their preaching, evidenced by signs and wonders, successfully instilled faith in Christ the Lord, so that they formed a large circle of believers in Christ. Still, there were more opponents, and they planned to kill the holy apostles. Having learned about this in time, the apostles withdrew to the possessions of Antiochus IV, king of Comagen, to the small city of Lystra in Lycaonia (see Acts 14: 5–7). The holy apostles stayed in Lystra and its environs for quite a long time and successfully preached the word of God. One day, the Apostle Paul noticed among his listeners a man who was lame “from his mother’s womb.” His extraordinary attentiveness to the sermon did not escape the penetrating gaze of the apostle. The holy apostle raised his voice and said: “I say to you in the name of the Lord Jesus Christ: stand on your feet!” The lame man immediately jumped up and began to walk (Acts 14:8–10). The crowd present at the sermon witnessed the miracle, and spoke in their rough Lycaonian dialect: “The gods in human form have come to us. And they called Barnabas Zeus, and Paul Hermias, because he was the ruler of the word.” Not understanding their dialect, the apostles did not know what the people were saying, and went to the house where they lived. But word of the miracle quickly spread throughout the city. At the city gates there was a church of Zeus, the guardian of the city. His priest prepared oxen and wreaths and, together with a joyful crowd, went to the gate to offer sacrifices to the apostles as to gods (see Acts 14:11–13). The apostles, having learned that they wanted to render Divine worship, were struck with horror, which the pagans could not understand. Having torn their clothes, they rushed to the people with a loud cry, demanding and begging them to believe that they were the same as other mortals, and that the whole purpose of their coming and preaching was to convert them from the insignificance of idolatry to faith in the One Living God, who created heaven and earth, and the sea, and everything that is in them. Having little by little gained the general attention of the people, the apostles explained to them that in past generations the Lord allowed all the pagans to walk in their own ways and did not convey His revelations to them, “although He did not cease to testify of Himself with good deeds, giving... from heaven rain and fruitful seasons, and filling our hearts with food and joy” (Acts 14:14-17). The people went home, but dissatisfied and disappointed. This was, according to the testimony of the ancients, a fanatical and frivolous tribe, acting under the influence of sudden impulses of feeling and on the first impulse, which was soon justified. Jews came to Lystra from Antioch and Iconium with the direct goal of opposing the apostles. They began to spread their poisonous slander against them among the people of Lycaonia, and the same people who had just wanted to offer sacrifices to the apostles as gods, now, under the influence of Jewish speeches about them, seized Saint Paul and began to stone him. Then, considering him to have already died from beatings, the killers dragged the apostle out of the city and threw him there (see Acts 14:19). But God preserved the Apostle Paul for the work of serving His word. When his disciples stood with languid melancholy, as if over a corpse, he little by little regained consciousness and stood up from the ground. The crowd of his killers had already dispersed, and Saint Paul again entered the city. God sent him consolation here. He converted to Christ a fifteen-year-old youth, the son of Eunice, the future of his closest collaborator, Timothy (see Acts 16:1). But the apostles could not remain in Lystra any longer, and early in the morning, before the city had yet woken up, they headed to Derbe, located 30 miles from Lystra. The apostles were not disturbed in Derbe. They must have been considered dead by their Jewish enemies. Therefore, the work of preaching of the apostles went here unhindered and was crowned by the conversion to Christ of such disciples, whom St. Paul looked upon as “for hope, or joy, or a crown of praise” (1 Thess. 2:19). Here the Apostle Paul acquired a new collaborator - Gaius, who accompanied him during his last journey to Jerusalem (see Acts 20:4). The apostles completed their first evangelistic journey with Derbe. They decided to return to Jerusalem. Their closest route was through Cilicia and Tarsus. But they forgot about themselves and remembered only the new Churches they founded. It was necessary to arrange them, strengthen them in faith, and console them in their sorrows. Therefore, turning back, they walked through the wild, dusty desert from Derbe to Lystra, 60 versts from Lystra to Iconium, and 90 versts from Iconium to Antioch. They walked through the places where they were persecuted, where their embittered enemies were. But God arranged a favorable path for them, and everywhere they affirmed “the souls of the disciples, exhorted them to continue in the faith, teaching that through many tribulations they must (ordained by God) enter into the Kingdom of God” (Acts 14:22). And they established churches everywhere, ordaining elders as leaders in the faith and life of faith, and “committed them to the Lord in whom they believed” (Acts 14:23). Thus, they passed through Lycaonia, Iconium and Pisidia to Pamphylia, preaching the Gospel in Perga, which they had not managed to do before. From here, having walked 19 versts to the sea harbor of Attalia, they boarded a ship and returned to Antioch (Syria), having traveled by land about 1000 versts through very mountainous terrain. Council of the Holy Apostles in Jerusalem 51 (Acts 15:1–34) Returning to Antioch, Saints Paul and Barnabas, having called all the believers living there, told them about the successes of their preaching in the pagan countries that they had visited, and assured them that now the Lord had opened the “door of faith” to the pagans as well, deigning to accept them into His Kingdom (see Acts 14:27–28). For some time, the Church of Antioch enjoyed peace. Converts from both Jews and Gentiles lived in peace as brothers. Their souls and hearts were united by strong bonds of mutual love for their common God the Father. But Judaizing Christians who secretly came from Jerusalem (see Gal. 2:4) crept into this bright, fraternal community and for some time greatly disturbed the peace of the Antioch Church. Although they were called Christian brothers, in spirit they were zealots of Jewish privileges and ritual law. They persistently taught that pagans, in order to be accepted into the Church of Christ, need to be circumcised and keep the Mosaic Law, and without this, it is as if they could not be saved (see Acts 15:1). Saints Paul and Barnabas tried to defend the teachings of Christ from the yoke of the law, but the disputes did not stop. Then it was decided to transfer the controversial issue to the decision of the Mother of Churches - the Church of Jerusalem, and especially those apostles who were eye-witnesses of the Savior’s life. There is nothing incredible in the assumption that the Judaizers themselves agreed, even demanded this - in the confidence that the majority of the Church of Jerusalem and the supreme apostles themselves would be on their side. Saints Paul and Barnabas went to Jerusalem, taking with them Titus, a convert from the pagans. From Antioch they were escorted on their way with honor. In Berita, Tire, Sidon, Samaria, where they passed, the Churches of Christ, hearing about the conversion of the pagans to Christ, approved of the preachers and unanimously rejoiced at this. In Jerusalem they were received fraternally by the apostles and elders, who listened to their story about the successes of preaching among the pagans and the question that arose in the Antioch Church about the method of accepting them into the Church of Christ. On this occasion, apparently, some of the Christian Pharisees rebelled and stubbornly insisted on the moral necessity for the Gentiles to observe the Mosaic Law and circumcision, expressing direct condemnation of the principles that guided Saints Paul and Barnabas in their mission (see Acts 15:5). But the pillars of the Church - the apostles James, Peter and John, having listened to the story of Saints Paul and Barnabas, shook hands with them in a friendly manner and recognized them as apostles of the tongues. Even Titus was not forced to be circumcised, only asked to remember the poor (cf. Gal. 2:1-10). The question of accepting pagans into the Church of Christ without circumcision and observing the ritual law of Moses concerned the entire Church, therefore “the apostles and elders met together to consider this matter” (Acts 15:6). Those gathered discussed this issue for a long time. But then the Apostle Peter stood up and, under the inspiration of the Holy Spirit, spoke a word with his always inherent strength and courage. He reminded the Council that this question had been raised in practice since the first days of Christianity. The Lord chose him, Peter, to acquire the first, small portion of the believers from the pagan world. And “The Lord, who knows the heart, gave them a testimony, giving them the Holy Spirit” (Acts 15:8). To place on them the yoke of the law - a yoke for conscience and life, would only mean to tempt God, wanting to place on the disciples a yoke that they and their fathers considered unbearable (see Acts 15:10). The inspired word of the Apostle Peter established silence in the congregation. The agitation of minds calmed down to the point that Saints Paul and Barnabas were heard here without interruption. They told the Council the story of their mission, focusing on the signs and wonders (Acts 15:12) that they performed among the pagans, as clear and convincing evidence that the pagans who believed even without circumcision received God's blessing. Then the holy Apostle James, the brother of the Lord, stood up, and his word was of decisive importance. He was the brother of the Lord and for his holiness enjoyed deep respect not only among Christians, but also among Jews. They called him righteous, a stronghold of the people. Not only pure Christians, but also Judaizers, adherents of the law, could not but obey his decision, because, although he highly valued the teaching of the Gospel (see James 1:25, 2:12), nevertheless, as can be seen from his message, he had high respect for the ancient law and, according to legend, was an exact executor of all its rituals. Asking the congregation for attention, he recalls that Simon had already told how God initially looked upon the Gentiles to form His people, and proved this by agreement with prophecy (see Am. 9: 11-12), and therefore with Divine destiny. But it is clear, as all Jews know, that the pagans will not accept the entire Mosaic Law. Therefore, he believes “not to make it difficult for those who turn to God among the Gentiles” (Acts 15:19), but to instill in them the observance of the rules of Noah’s revelation (see. Gen.9:1-7), namely: so that “they abstain from things defiled by idols, sacrifices to idols, fornication, strangulation and blood, and then so that they do not do to others what they do not want for themselves. For the law of Moses has had preachers in all the cities from ancient generations, and is read in the synagogues every Sabbath” (Acts 15:20–21). That is, we, the apostles, have no desire to free the Jews for the sake of the pagans from fulfilling the law, the command of which they listen to every Saturday in their synagogues. The controversial issue of the pagans has been resolved. The apostles, elders and the Church approved the decision and elected Judas-Barsabas and Silvanus, men in charge among the brothers (Acts 15:22), to accompany the founders of the Antiochian Church on their return journey to Antioch and to be, as it were, living witnesses to the authenticity of the Council’s determination. The conciliar message itself was as follows: “Apostles and elders and brethren - to the pagan brethren who are in Antioch, Syria and Cilicia, rejoice! Since we heard that some who went out from us troubled you with their speeches and shook your souls, saying that you should be circumcised and keep the law, which we did not entrust to them, we, having gathered together, unanimously decided, choosing men, to send them to you with our beloved Barnabas and Paul, men who gave up their souls for the name of our Lord Jesus Christ. So we have sent Judas and Silas, who will explain the same things to you verbally. For it pleases the Holy Spirit and us not to place any more burden on you, except for this necessary: ​​to abstain from things sacrificed to idols and blood, and things strangled, and fornication, and not to do to others what you do not want to do to yourself. By observing this, you will do well. Be healthy” (Acts 15:23–29). The message was accepted by the Antiochian Church as a blessing for the world. The return of the commissioners was greeted with the greatest joy in Antioch, and the presence of enlightened mentors, such as Judas and Silas, immediately managed to establish unity and trust in society. After a short time, Saint Jude returned to Jerusalem (see Acts 15:33), and Saint Silouan (Strength), struck by the greatness and power of the teachings of the Apostle Paul, remained in Antioch and for some time participated in the labors of the Apostle of the Languages ​​(see Acts 15:34). Before St. Paul set out on his journey, an event occurred that threatened to shake the peace of the Church of Antioch, and perhaps of other Churches as well. At the Council of Jerusalem, the issue of accepting pagans into the Church of Christ without the yoke of the Law of Moses was resolved, but nothing was decided about the mutual relations of circumcised and uncircumcised Christians. In the Antiochian Church, the majority consisted of uncircumcised people, and moreover, it was led by the apostle of the tongues - the uncircumcised ones, therefore, mutual relations between the circumcised and uncircumcised were established regardless of their origin, but on the basis of the Gospel. They all gathered in church and celebrated love suppers in the name of mutual love. But then the holy Apostle Peter came here - the Apostle of the circumcision. At first, he too followed the example of the entire Church, participated in the evening of love and ate with the pagans. This went on for some time. But when “some of James” came here from Jerusalem, zealous Judaizing Christians who either did not want or could not give up Jewish privileges, according to which they abhorred communication with pagans in food (see Acts 11:2), then Saint Peter, as an apostle of the circumcision, so as not to harm the work of his preaching among them, began to hide and withdraw from communication with the uncircumcised, fearing the circumcision (Gal.2:12). Together with him and following his example, other circumcision began to do the same, and even his colleague Barnabas was carried away by their hypocrisy (see Gal. 2:13). The Union of the Church threatened to disintegrate. Not only that, but the uncircumcised could easily think that the Apostle Paul was teaching them wrongly, not as taught by the supreme apostle - the pillar of the Church, who saw the Lord, who by his example taught the circumcision to “live like the Jews” and to observe their rituals (see Gal. 2:14). Then the Apostle of the Gentiles stood up to defend the faith of the uncircumcised and, in a general meeting of all Christians, personally told the Apostle Peter that by his behavior, although plausible in his eyes, he was causing temptation in the Church. The Apostle agreed with this by his silence (see Gal. 2:15), and peace was restored in the Church.