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Acts 15:1–4. Some who came from Judea taught the brothers: unless you are circumcised according to the rite of Moses, you cannot be saved. When there was a disagreement and considerable competition between Paul and Barnabas and them, they decided that Paul and Barnabas and some others of them should go to the Apostles and Elders in Jerusalem on this matter. So, having been escorted by the church, they passed through Phenicia and Samaria, talking about the conversion of the pagans, and caused great joy in all the brethren. Upon arrival in Jerusalem, they were received by the church, the Apostles and elders, and announced everything that God had done with them and how he had opened the door of faith to the pagans. You see, the apostles were tested both externally and internally. It was not just said about the need for circumcision, but: “unless you are circumcised according to the rite of Moses, you cannot be saved.” The opposite opinion was that by being circumcised, believers could not be saved. But Paul did not say: “Why is this? Am I really unworthy of trust after having performed so many signs?”, but decided to go to Jerusalem for them. How then does he say in the Epistle to the Galatians: “I did not go up to Jerusalem to the apostles who preceded me” (1:17)? The first time he came to Jerusalem not on his own, but was sent by others; the second time he arrived there not in order to learn, but in order to persuade others to his opinion, because from the beginning of his conversion he himself was of the opinion that the Council of the Apostles later decreed, that is, that converted pagans should not be circumcised. And since it seemed to some Jewish Christians that Paul alone could not be trusted to resolve the issue, and since they turned their attention to the apostles who were in Jerusalem, Paul went there, he went not in order to learn more, but in order to convince those who said the opposite that the apostles who were in Jerusalem were deciding this issue in agreement with him and Barnabas. Acts 15:5–12. Then some of the Pharisees who believed in the heresy rose up and said that the Gentiles should be circumcised and commanded to keep the law of Moses. The apostles and elders gathered to consider this matter. After a long discussion, Peter stood up and said to them: Men and brethren! You know that from the first days God chose me from among us, so that from my mouth the Gentiles might hear the word of the Gospel and believe. And God, the Knower of the Heart, gave them testimony, giving them the Holy Spirit, as he did to us; and made no difference between us and them, purifying their hearts by faith. Why are you now tempting God, wanting to place on the necks of the disciples a yoke that neither our fathers nor we could bear? But we believe that through the grace of the Lord Jesus Christ we will be saved, just as they were. Then the whole congregation fell silent and listened to Barnabas and Paul telling what signs and wonders God had done through them among the Gentiles. Believers not from the pagans, but from the Jews, demanded that those who accepted the faith be circumcised and fulfill other commandments of the law that had to do with the carnal nature of man. The other disciples did not agree with them, who reasoned on the basis of the ancient law, although they themselves were from circumcision, because they tried to make a decree not according to their own desire, but in accordance with the common good. “The apostles and elders met together to consider this matter.” And from this place we can also conclude that the apostles had some special dignity, by which they stood above the elders, otherwise Luke would have designated all of them with one common name with the elders. “Men and brethren! You know" . Note: Peter receives the grace to resolve the issue, in whom elements of Judaism still remained. “You,” he says, “know.” Perhaps there were those who once accused him for Cornelius, and perhaps those who entered Cornelius’s house with him, which is why he puts them forward as witnesses. “From the first days God chose me from among us.” What does the expression “chose from among us” mean? It means "in Palestine" or "in your presence." With the words “out of my mouth” he shows that God spoke through him and that there was nothing human here. “And God, who knows the heart, gave them testimony.” Points them to spiritual testimony. “Why are you now tempting God, desiring to place a yoke on the necks of the disciples..?” Where faith cleanses the sins that come from the heart, there is no difference between the faithful, whether they are Jews or Greeks. And this cleansing replaced circumcision; Instead of carnal circumcision, spiritual circumcision is given, which through faith in Christ also cleanses secret sins. What does it mean to “tempt God?” This means: “Why don’t you believe God? As if God is not able to save a person by faith.” To introduce a law is a sign of disbelief. Everyone knows that the law was burdensome for the Israelites. The disciples also recognized this. And the Savior himself pointed this out to us, saying: “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28). He calls those who were under the law laboring and burdened, but He calls Himself meek, a quality the law did not have. There is another place similar to this: “By grace you have been saved” (Eph. 2:5). So, before the law saved those who kept everything that was written in the law, but now the grace of the Lord saves even without keeping the law through faith. Acts 15:13–23. After they were silent, Jacob began speaking and said: Men and brethren! listen to me. Simon explained how God initially looked upon the pagans in order to make them into a people for His name. And the words of the prophets agree with this, as it is written: “Then I will return and rebuild the fallen tabernacle of David, and what is destroyed in it I will rebuild, and I will restore it, so that other people and all the nations among whom My name will be proclaimed may seek the Lord, says the Lord who does all these things” (Am. 9:11-12). “All His works have been known to God from eternity. Therefore, I decide not to make it difficult for the pagans who turn to God, but to write to them so that they abstain from what is defiled by idols, from fornication, strangulation and blood, and so that they do not do to others what they do not want for themselves. For the law of Moses from ancient generations has had those preaching it in all cities and is read in the synagogues every Saturday. Then the apostles and elders with the whole church decided, having chosen men from among themselves, to send them to Antioch with Paul and Barnabas, namely: Judas, called Barsabas, and Silas, men in charge among the brethren, writing and handing over to them the following: “Apostles and elders and brethren - to the brethren who are in Antioch, Syria and Cilicia of the Gentiles: rejoice." This Jacob was a bishop, which is why he speaks after. Pay attention to his wisdom: he confirms his word with both new testimony and Old Testament prophecies. "Simon explained". This is the Simeon who prophesies in the Gospel of Luke: “Now you are letting go of your servant, O Master” (Luke 2:29). “To form them into a people for His name.” The Lord was pleased to accept people from the pagans not simply, but “in His name,” that is, in the name of His glory. “And the words of the prophets agree with this.” Simon was known as a man close in time, but he had no authority, since he was not an ancient man. Therefore, Jacob cites the ancient prophecy: “Then I will turn and rebuild the fallen tabernacle of David.” The fall was so great that it seemed irreparable. So what? Was Jerusalem restored? Wasn't he even more ruined? What kind of restoration does the prophecy speak of? About the restoration after the Babylonian captivity, when Jerusalem began to matter again. “Therefore, I think not to make it difficult.” That is, not to frustrate things, because if God called them, and these impositions frustrate the calling, then we are resisting God. Speaks with authority I "believe" . “Write to them to abstain from what is defiled by idols.” These warnings, although they concern sensory things, are necessary. Since these things were the cause of many evils, it was primarily from them that Jacob kept the believers. "The Law of Moses from ancient generations". Before the coming of the Savior, Moses was read every Saturday in some synagogues, but after His coming the law of Moses was read without restraint in the churches of Christ. And this is evident from the fact that it is constantly read even to this day. Moreover, if the Old Testament Scripture had not been read in the churches, the apostle would not have written so recklessly in the Epistle to the Galatians: “Tell me, you who wish to be under the law: do you not listen to the law?” (Gal. 4:21). Acts 15:24–27. Since we heard that some who went out from us troubled you with their speeches and shook your souls, saying that you must 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 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. He says that “we, having gathered, unanimously decided,” because everyone decided so and wrote it after careful discussion. It is remarkable that neither Peter nor James dared, without the entire church, to make a decree on circumcision, although they recognized it as necessary. But all of them together would not have relied on themselves if they had not been convinced that this was also pleasing to the Holy Spirit. And so that the embassy of Judas and Silas would not be considered a sign of displeasure by Paul and Barnabas, they are praised: “men who gave up their souls for the name of our Lord Jesus Christ. Acts 15:28–38. 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." So those sent came to Antioch and, having gathered people, handed over the letter. Having read it, they rejoiced at this instruction. Judas and Silas, being also prophets, gave instruction to the brethren with abundant words and confirmed them. Having stayed there for some time, they were released in peace by the brethren to the Apostles. But the Force decided to stay there. And Judas returned to Jerusalem. Paul and Barnabas lived in Antioch, teaching and preaching, together with many others, the word of the Lord. After some time, Paul said to Barnabas: Let us go again and visit our brothers in all the cities in which we preached the word of the Lord, how they live. Barnabas wanted to take John, called Mark, with him. But Paul decided not to take the one who lagged behind them in Pamphylia and did not go with them to the work for which they were sent. He says that it was “pleasing to the Holy Spirit” so that they would not think that this was a human work. As for what is added “and to us,” it is so that everyone who is circumcised will know that this is precisely their opinion regarding the issue of circumcision. “Besides these things that are necessary.” It is shown that there is nothing that believers lack; on the contrary, it is enough for them to “abstain from things sacrificed to idols” and so on. The expression “to abstain from... strangulation” prohibits murder. “Gathering people together, they handed over a letter.” The success of students is a source of comfort for teachers! “Let's go again and visit our brothers.” Note, It was the duty of the leaders to take care of those whom they had enlightened with the light of the gospel, to test whether they were sound in the faith, whether they were lame, and whether they should be corrected. Acts 15:39–41. Hence there was grief, so that they were separated from each other; and Barnabas, taking Mark, sailed to Cyprus; and Paul, having chosen Silas for himself, set out, having been entrusted by the brethren to the grace of God, and passed through Syria and Cilicia, establishing the churches. Some misunderstanding occurred between Paul and Barnabas: one stood on the basis of justice, and the other wanted to sacrifice justice, but each had one goal - serving the faith. The reason for the misunderstanding is as follows. On the gospel path, they were accompanied from Palestine to Pamphylia by a certain Mark, who, as a weak man, having fallen behind the apostles, returned to Palestine, without, however, denying Christ, but refusing further travel as difficult for him. Meanwhile, Paul and Barnabas returned with abundant fruits of faith and piety and preached the gospel to the church in Jerusalem about the conversion and repentance of the pagans. When they began to praise Paul and Barnabas for their exploits, Mark was saddened and troubled in soul, because he thought: if he had been with the apostles, he would have become a participant in their glory. And therefore he again wished to accompany them. Barnabas accepted him as repentant, but Paul insisted that they should not take with them to the Lord’s work a person who could not accompany them before. So, the difference of opinion was not in the nature of injustice, but of truth, and stemmed from a misunderstanding. Paul demanded truth, Barnabas demanded humanity. While they disagreed, they agreed on a sense of piety and were divided not by faith and convictions, but by human misunderstanding. This happened according to God’s dispensation, because as soon as they parted, Barnabas took Mark with him and went his own special way. But Paul’s strict accuracy also brought benefits to Mark, since with his zeal he tried to make up for his previous oversight. Paul advised the churches not to receive Mark, not in order to sadden him, but to make him more zealous, and when he saw that Mark had shown the success of zeal and justified himself by his subsequent actions, he began to approve of him and say: “Greetings to you... Mark, the nephew of Barnabas (about whom you received orders: if he comes to you, receive him)” (Col. 4:10). We also notice differences in opinions and morals between the prophets. So, Elijah is strict, Moses is meek. It’s the same here: Paul is more persistent than Mark. But look: he is at the same time condescending. He didn’t get excited, but insistently demanded that Mark not be taken. So what? Were Paul and Barnabas separated as enemies? It won't happen! In Paul's letters you find that Barnabas had much praise from Paul after this. It even seems to me that they separated by mutual consent, saying to each other: “Since you don’t want what I want, and vice versa, so as not to argue, we will choose different areas for preaching.” So they did, completely yielding to each other. And this was written for our edification, to warn us from falling, because we, people, cannot do without strife, but in strife we ​​must make mutual concessions. But for Mark this feud could not have been more useful. Pavlov's severity corrected him, and Varnavin's condescension encouraged him not to abandon his calling. So Paul and Barnabas argue; but one consequence emerges from the dispute - benefit. Looking at Paul, deciding to separate from Barnabas, Mark was greatly frightened and blamed himself; and looking at Barnabas, who defended him so much, Mark fell deeply in love with the latter. And the student is corrected by the discord of the teachers - so far was this discord from serving as a temptation. “Crossed Syria and Cilicia, establishing churches.” Before going to other cities, he visits those that have already accepted the word of God. This is what we do: we instruct the first people first, so that they do not serve as an obstacle to the instruction of those who follow. You might be interested in: