(Suggested Reading: Chapter 15)
This chapter gives us an insight into the two main things which later divided the Church of God—questions of doctrine and conflicts of personalities. Often the two are interwoven. The main doctrinal clash at the opening of the chapter concerns the conflicting principles of law and grace. This was settled without open division, although it simmered on in spite of this, coming to a head later in the epistle to the Galatians. The issue of personalities can be seen in the clash of Paul and Barnabas over John Mark. They parted and went opposite ways in the Lord’s work. Eventually all were reconciled. Parties gathered around personalities at an early date in the Church’s history. At Corinth there were as many as four parties—see 1 Cor. 1:1212Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. (1 Corinthians 1:12).
The spiritual energy of the Apostle Paul prevented these parties from creating actual division in the Church. But when his unifying influence was withdrawn man was put to the test. He broke down as he always does. The forces of division came to the fore and the outward unity of the church perished. God treasured this outward unity—the presentation of a united front to the world. It will return in glory when we all shall be one in manifested display before the world. But at this early date, we are considering the incipient threats to outward unity, and how they were met.
The Appearance of Judaizing Teachers at Antioch
A party of Christian Pharisees, acting independently of the Assembly at Jerusalem, and completely without its authorization, now goes out to Antioch. They are described as “certain which went out from us” and as subverting the souls of those at Antioch. These sought, not only to bring the Gentiles under law, but worse still to connect law keeping with salvation. They said, “unless you are circumcised after the manner of Moses, ye cannot be saved.” Was salvation, then, to be by the law, or by faith?
Paul and Barnabas contended with them but got nowhere. So “they determined that Paul and Barnabas, and certain others of them, should go up to Jerusalem to the apostles and elders about this question.” On their way to Jerusalem they bring great joy to the brethren in the cities they visit, telling of the conversion of the Gentiles. When they reach Jerusalem, they are well received by the assembly, and the apostles and elders, and rehearse “all things that God had done with them.” But now the hard core of the opposition manifests itself believers “of the sect of the Pharisees.” In the Acts there are five references to the Pharisees, including this one, and five to the Sadducees. Thus human responsibility—ten references, ten commandments etc.—is divided in two. They were opposite persuasions, divided opinions, but united against Christ. Human religions are merely different ways of departing from the truth. So here the believing Pharisees insist that it is necessary to circumcise the Gentiles and to command them to keep the law of Moses. And so, the matter comes to a head.
The Earthly and the Heavenly City Jerusalem1
Before we bring the issues into focus, we should note how that here, and only here, do we find the apostles and elders linked—16:4 being related to what they did here. The apostles and elders come together in 15:2, 4, 6, 22, 23. The apostles by this time had lost one of their number—James the brother of John having been put to death by the sword. The apostles seem to have made Jerusalem their headquarters in spite of the Lord’s commission to them. From history we learn that the Apostle Thomas preached the gospel in India and there is a church in that country today which reputedly can be traced to his labors. Two spots in that land vie for his sepulcher. But these are undisclosed labors. The written record in Acts does not show them going too far from Jerusalem. They sallied forth from Jerusalem from time to time, as when Samaria was blessed, but seem to have returned. Now they are linked with the elders in the Scriptures just quoted. The elders’ responsibility was local rule; the apostles’ was doctrine, universal preaching, and establishing new assemblies. The Council at Jerusalem took up a grave doctrinal issue. Since it was referred to Jerusalem for settlement, both the apostles and elders were involved. For some reason the apostles either did not understand their commission to go to the Gentile world with the gospel or were unable or unwilling to do so. It is certain that the Lord had Saul of Tarsus in mind for this task. He described him to Ananias as “a chosen vessel unto Me, to bear My Name before the Gentiles, and kings, and the children of Israel.”
The Lord said concerning the apostles “ye are they who have continued with Me in My temptations, and I appoint to you a kingdom as My Father hath appointed unto Me. That ye may eat and drink at My Table in My kingdom, and sit on thrones, judging the twelve tribes of Israel” —Luke 22:3030That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. (Luke 22:30). Bearing this in mind it is suggested that although the Lord’s mandate to the twelve was worldwide, God permitted it to be much less than this, so that Jerusalem might be a pattern of the Jerusalem to come. Antioch was the base of evangelical operations in the early church; Jerusalem came closer to being an earthly center. Of course, the real center was in the glory when Stephen was stoned, but in a practical sense Jerusalem was “no mean city” in the beginning.
When we look at the holy city Jerusalem in Rev. 21, we get a clearer idea of God’s ultimate purpose for the Apostles. Commencing with verse 10 we get the church, pictured as the holy city Jerusalem “descending out of heaven from God, having the glory of God, and her light was like unto a stone most precious.” But the important thing is to see the fulfillment of the Lord’s words in Luke 22:3030That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. (Luke 22:30) previously quoted, for “the walls of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.” Perhaps this is why, after the Council of Jerusalem, there is no more mention of the apostles in the Book of Acts. Paul now takes over for the earthly scene. Their reward will be an administrative one in the heavenly scene, judging the twelve tribes of Israel in the millennium, from thrones in the holy city Jerusalem. Now let us pass from this digression to a consideration of the issues at Jerusalem.
The Issues at the Council of Jerusalem
Apart from doctrine, one of the issues at stake was the survival of the church as a united whole. If God had allowed Paul and Barnabas to settle the difficulty at Antioch, the result would most certainly have been a division into a Jewish and a Gentile church. This would have been a complete denial of Christianity—contrary to the revelation “that the Gentiles should be fellowheirs, and of the same body, and partakers of His promise in Christ by the gospel” —Eph. 3:66That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: (Ephesians 3:6). It was therefore the will of God that the issue was to be decided at Jerusalem. Antioch had representation at the first Council held there but the pronouncement of freedom to the Gentiles had to come from the apostles, elders, and the Christian Jews assembled at Jerusalem. Paul went up with Barnabas and Titus, doing so by revelation, for it was the will of God. This was fourteen years after his conversion—Gal. 2:1, 21Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also. 2And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain. (Galatians 2:1‑2).
The doctrinal question, of course, struck at the very heart of Christianity. The ancient faith of the Jews resented the free operation of the Spirit. The thoughts of the flesh turn naturally to law keeping, for it makes much of man. Grace, on the other hand, exposes him as lost and ruined, and makes it clear that God must do all the work for him. God’s sentence is that by the works of the law no flesh shall be justified.
What Was Said at the Council
The opening words “and the apostles and elders came together to consider this matter” might lead one to believe that attendance was restricted. VS 12, 13, and 23 make it clear that this was not so. There was full liberty of discussion, and unquestionably the Pharisees and their adherents were involved in the “much disputing” of verse 7. What they said is not recorded. In a divine book the mind of the Lord is what counts.
Previously Peter had been called to account at Jerusalem for going in to uncircumcised men and eating with them. He recalls this and rises to Paul’s defense, outlining his own experiences in capsule form, concluding with “now, therefore, why tempt ye God, to put a yoke on the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of our Lord Jesus Christ we shall be saved, even as they.” The multitude keep silence, thinking this over. Then they listen to Paul and Barnabas as they recount the signs and wonders God had wrought among the Gentiles by them. After this chapter we get no more signs and wonders, but miracles by the hand of Paul—19:12. The signs and wonders were spoken of by Peter on the day of Pentecost, quoting the prophet Joel “and I will show you wonders in heaven above, and signs in the earth beneath.” So, a series of signs and wonders are given to us in the portion of the Acts relating to Peter’s ministry. Then at Iconium signs and wonders are done by Paul and Barnabas. This testimony would not be lost on the Jews. It proved that God was performing signs and wonders among the Gentiles, just as He had done among the Jews, so that He was making no distinction between them. Once again, the multitude hold their peace, thinking these things over. Finally, James rises to speak.
The Summary and Verdict of James
James occupied a unique place at Jerusalem. We may say, for practical purposes, that he presided over the Council in spite of the presence there of the apostles and elders, and Paul and Barnabas. When he said “my sentence is” it was the last word and carried the meeting. J.N. Darby describes James’ position this way— “He was at the head of the Jewish Church at Jerusalem. For this reason the angel of the Lord, when he had brought Peter out of prison, restoring him to liberty says ‘go and show these things to James, and to the brethren’—12:17. . . . Again, when Paul went up to Jerusalem for the last time, ‘he went in’ it is said, ‘with us to James, and all the elders were present’ 21:18. James was evidently at the head of the Assembly at Jerusalem, and expressed in his own person the strength of that principle of Judaism which still reigned in the church at Jerusalem, God bearing with it in His patience. They believed in Jesus, they broke bread at home, but they were all zealous for the law. They offered sacrifices in the temple, and even persuaded Paul to do the same—Acts 21—and they were in no respect separated from the nation. All this is forbidden in the Epistle to the Hebrews, but it was practiced up to the last days of Judaism . . . as long as God bore with the system, the Spirit of God could work in it.”2
James opens by saying “men and brethren, listen to me.” He does not appear to comment on what Paul and Barnabas said, perhaps because their actions were under review. Instead he turns to Peter’s testimony and the testimony of the prophets. In a few words he summarizes prophetic teaching. The will of God mentioned four times in verse 16 is that God will return to bless Israel at a future day—that is the millennium. This will be introduced by judgments on the earth so severe in character (as the Lord Himself testified saying ‘except those days should be shortened there should no flesh be saved’—Mat. 24:22) that the residue of men might seek after the Lord. “The residue” means the few men not killed in the judgments of the great tribulation. Such will be spared to enter Christ’s millennial kingdom. Then come “all the Gentiles.” What James is pointing out is that the Gentiles are to receive a twofold blessing—those who believe now—v. 14—are brought into the Church; those who believe later—that is, after the second coming of our Lord, will be brought into Christ’s earthly kingdom. Since God has chosen to bless them both now and in the coming day without asking them to become Jews, it is pointless to ask them to be circumcised which is the mark of a Jew. “Known unto God are all His works from the beginning of the world.” In other words, God had this plan before Him from eternity. James’ ruling is that Jerusalem should not trouble the Gentiles about law keeping. Instead a letter should be written to them instructing them in the elements of godly living.
Communicating the Good News to the Gentiles
And so a letter was written from the Assembly at Jerusalem to the Gentiles in Antioch in Syria, and in Cilicia, “that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.” This was a signal victory for the Gentiles, for none of these prohibitions originated with the law. They preceded the law. Having fellowship with idols was an outrage before the law, let alone under Christianity. Fornication is a denial of the purity of the relation of man to woman in the order of creation. “Things strangled” would be killed with the blood in them. God prohibited the eating of flesh with blood in it as far back as Noah’s time. The blood is the life, and life belongs to God. Moral principles were thus involved which James knew the Gentiles were violating, and which it was necessary they observe. What was important in moral conduct was insisted on, and what was not important—law-keeping—was set aside.
From 16:4 we learn that copies of this letter were made for general distribution. This verse also tells us that the prohibitions were called “the decrees.” These decrees are binding on Christians to this day, God never having rescinded them from ancient times.
The decrees mention Barnabas and Paul, Judas and Silas by name. Judas and Silas— “chief men among the brethren” —were sent out to announce the news of Jerusalem’s decision by word of mouth. Barnabas and Saul are exonerated by implication, in a touching note which would not be missed by the Gentiles... an endearing reference to “our beloved Barnabas and Paul, men who have hazarded their lives for the Name of our Lord Jesus Christ.”
The Break Between Paul and Barnabas
Paul, Barnabas, Judas, and Silas go to Antioch with the decrees. There they are read and there is great rejoicing. Judas and Silas follow this up, each giving a lengthy address which encouraged and strengthened everyone. After this they were sent back to Jerusalem. Silas, however, seems to be in no hurry to return. He stays on at Antioch, and it is in this city that Paul chooses him to accompany him on his second mission.
Paul and Barnabas resume their interrupted work at Antioch. Then one day Paul says to Barnabas “let us go again and visit our brethren in every city where we have preached the Word of the Lord, and see how they are.” Barnabas wanted to take John Mark with them, but Paul objected because he had deserted them before, when they needed his services. They disagreed so strongly that they parted company. “And so Barnabas took Mark, and sailed to Cyprus. And Paul chose Silas, and departed, being recommended by the brethren to the grace of God.” The sad parting of Paul and Barnabas teaches us two lessons the will of God in a given situation which is often not clear to us at the time, and the second causes which we mistakenly think are the real ones.
It was evidently the will of God that Paul should have a different fellow worker on each of his first two missions Barnabas on the first, Silas on the second. God viewed it as an honor for each of His servants to be a fellow worker with such a man as Paul. So He gave Barnabas and Silas each participation in a mission, after which Paul was alone. As to the role of the disagreement between Barnabas and Paul in the choosing of Silas, it must be viewed as secondary. The real reason God wanted Silas rather than Barnabas to accompany Paul on the second mission was that Silas was the special envoy from Jerusalem to the Gentiles to assure them that salvation was not by law keeping. Because of Silas’ special status Paul could enter the synagogues in Gentile lands and preach the gospel of the grace of God unadulterated by law. Having said this, we will now consider the case of John Mark.
John Mark was only a young man at this time. One wonders why Paul did not make allowances for this as God did with Israel in their youth, when Pharaoh had let the people go, for “God led them not through the way of the land of the Philistines although that was near, for God said, lest peradventure the people repent when they see war, and they return to Egypt” Ex. 13:1717And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: (Exodus 13:17). It is true that the brethren recommended Paul, not Barnabas, and Paul was God’s chosen Apostle, with his greatest ministry just before him. It is also true that the break between Paul and Barnabas was a pattern of those open divisions which occurred in the church later. How often have we seen more than one group of Christians preaching the same gospel in the same city, or preachers departing to different places from the same city, like Saul and Barnabas, separated from each other although both acknowledge the same Lord. Barnabas had stood by Paul when the brethren at Jerusalem were afraid of him. He had gone all the way to Tarsus to bring him to Antioch to teach the Christians there. Though he yielded to his natural ties with John Mark, we prefer to think of him as “a good man and full of the Holy Spirit.”
In these three men Mark, Barnabas, and Paul we find that although their spiritual energy varied, they were no more able to surmount the claims of nature than Peter was when he denied the Lord’s commission and said, ‘I go fishing’. Each one returned to his natural starting point to the place that appealed most to his nature. John Mark returned to Jerusalem, where his mother’s house was. Barnabas returned to his home in Cyprus. Paul returned to his spiritual home Jerusalem and the temple Acts 21.
The Lessons We Must Learn
There is a saying that those who do not learn anything from their own history, be they nations or individuals, are doomed to repeat that history. Since Acts is a book of history, let us not idly pass by the story of the dissension between Paul and Barnabas without profiting from what took place. It was written to give instruction to us over the generations.
The two great apostles who divide the Acts both went to cities diametrically opposed to their apostleship at the close of their recorded history. Paul, the Apostle to the Gentiles, went to Jerusalem, the Jewish center; Peter, the Apostle to the Jews, went to Antioch, the Gentile center. Paul disobeyed the Spirit in doing this 21:4; Peter caused dissension in doing this Gal. 2. Apparently when Peter first came to Antioch he ate with the Gentiles until “certain came from James.” Now “from James” simply means from Jerusalem where James ruled the assembly so firmly that his name was synonymous with it. It does not mean that James originated their actions. The “certain” are the Christian Pharisees who caused the trouble which led up to the council at Jerusalem. Although Peter knew their teaching was wrong, he fell into the fear of man which is a snare, and retreated to the old Jewish caste system of not eating with Gentiles. His action led other Jews astray “insomuch that Barnabas also was carried away with their dissimulation” Gal. 2:1313And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. (Galatians 2:13). But Paul would not put up with this and withstood Peter to the face “because he was to be blamed.” Peter was to be blamed because he received a heavenly vision Acts 10 concerning eating and did not act up to it. Paul’s faithfulness restored Barnabas, who then joined him in disputing with the Pharisees 15:2. Antioch then rejected the false teaching, and Paul and Barnabas went to Jerusalem to have the issue resolved.
Disputes over doctrine, however, seem to go hand in hand with personalities. John Mark was to Peter what Timothy was to Paul. Peter calls him “his son” 1 Pet. 5:1313The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. (1 Peter 5:13). As his son in the faith he was most probably the means of Mark’s conversion. This makes Mark’s defection doubly understandable the natural attraction of Jerusalem his mother, and the big house where the prayer meeting was held, the Temple, the large and well-established company of believers at Jerusalem, and Peter, his spiritual father. When he was at Antioch his feelings were probably ruffled to find Peter being rebuked by Paul, and Barnabas falling in line with Paul as a result of this. Mark was Barnabas’ cousin Col. 4:1010Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) (Colossians 4:10) and no doubt they discussed these matters together privately. The ground for the break was therefore laid well in advance. When Paul refused Mark as a fellow laborer Barnabas allowed natural relationship to overcome his judgment. Nor was there any toleration on Paul’s side. In process of time these rifts were healed. Peter writes later of “our beloved brother Paul” 2 Pet. 3:15, 1615And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 16As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. (2 Peter 3:15‑16) commending his epistles, although one of them Galatians exposes his unfaithfulness. Paul too writes later “take Mark, and bring him with you, for he is profitable to me for the ministry” 2 Tim. 4:1111Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry. (2 Timothy 4:11).
If the great apostles failed, surely we can. But we may distill valuable lessons from their experience. The first lesson is that lack of prayer preceded the break between Paul and Barnabas. Compare the text in Acts when they first went out united, and later when they separated, and you will see this. The second lesson is that our greatest danger is always at the pinnacle of spiritual success, for it is then that the devil seeks to rob us of our crown. Hadn’t Paul and Barnabas successfully completed their first mission to the Gentile world and triumphed in establishing sound doctrine in the church? Ah! but the devil knew that too. Christian, look to yourself and to the doctrine. Remember the lines of dear John Bunyan:
“He that is down need fear no fall,
He that is low no pride,
He that is humble ever shall,
Have God to be his guide.”
The third lesson is an appreciation in our souls of the great value of the church to Christ and the awfulness of the sin of dividing it a sin exceeding carnal sins, for it divides the living child, and separates brother from brother. Read the story of Solomon’s wisdom in this regard in 1 Ki. 3:2525And the king said, Divide the living child in two, and give half to the one, and half to the other. (1 Kings 3:25) and make it a rule of your life never to be the cause of a division in the Church of God. But, you say, my rights are being violated, I am being ill-treated, I am suffering wrong. Well then, you are a true follower of the Lord Jesus Christ and will have your reward in the coming day. “Follow peace with all men and holiness, without which no man shall see the Lord. Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled” Heb. 12:14, 1514Follow peace with all men, and holiness, without which no man shall see the Lord: 15Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; (Hebrews 12:14‑15).
The Choice of Silas for the Second Mission
Paul’s second mission starts on an inauspicious note. It is not the Holy Spirit sending forth as on the first mission, but Paul saying, “let us go again.” It is not Barnabas and Saul going forth unitedly to preach but going their separate ways from the same city to preach. There is no record of prayer. At the start of the first mission Saul and Barnabas ministered to the Lord and fasted before their supernatural call from the Spirit. Then the whole assembly fasted and prayed and laid their hands on them. The drop in the level of spiritual energy is immense. In spite of that, “the gifts and calling of God are irrevocable” —Rom. 11:2929For the gifts and calling of God are without repentance. (Romans 11:29). God was now about to use His devoted Apostle in a mighty way, for He does not allow any failure on our part to interfere with His work. This can be seen in Paul’s choice of Silas as his fellow laborer. “But Paul, having chosen Silas went forth, committed by the brethren to the grace of God, and he passed through Syria and Cilicia, confirming the assemblies” —15:41.
In this step, we find the foundation linkage of apostles and prophets Paul refers to later, for Silas was a prophet. At Jerusalem the apostles and elders are linked; at Antioch, the Gentile gospel center, the Apostles—Paul and Barnabas—and prophets—Judas and Silas—are found. Paul and Silas give us an apostle and a prophet linked together in service. Apostles and prophets were unique to the New Testament church and are like a building’s footings. “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God, and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone” —Eph. 2:19, 2019Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; 20And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; (Ephesians 2:19‑20).3