THE COUNCIL OF JERUSALEM Some estimate the interval between the previous visit by the apostles Paul and Barnabas to Jerusalem, and the one mentioned in this chapter, to be about five years. They came, not out of great longing to be in the city of God, to worship in the temple, and to recall the memory of their fathers; but they came carrying a great crop of the Gentiles who accepted the faith, and the churches that were established in several cities. They also came to seek a collective decision concerning the Gentiles converted to faith. 1- A call to Judaizing in Antioch 1 2- Paul and Barnabas going up to Jerusalem 2 - 5 3- The first church council 6 4- The apostle Peter addressing the council 7 – 11 5- A speech by Paul and Barnabas 12 6- The apostle James' concluding speech 13 – 21 7- A delegation to Antioch 22 – 29 8- Comfort in Antioch 30 – 35 9- A dispute between Paul and Barnabas 36 – 39 10- The beginning of the second preaching journey 40 – 41 1- A CALL TO JUDAIZING IN ANTIOCH “And certain men came down from Judea and taught the brethren, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15: 1). Since the church set forth, the enemy fought her from the outside as well as from the inside. From the outside there were persecutions; and from the inside were dissentions and diversion from the truth. The entrance of the Gentiles into the Christian faith in great numbers in many countries agitated the Christians from Jewish origin. After they had constituted the majority as members of the church, they became a minority before the Gentile proselytes. This, according to them, represented a danger against keeping the law. As it was not possible to stop that divine current, they entered into disputes, that the Gentiles had first to Judaize; I.E., should be circumcised and literally keep the Mosaic law (Acts 15: 1). Those who believed in the literality of the law, even after accepting the Christian faith, constituted a strong front opposing the apostle Paul as the apostle to the Gentiles, who sought to free the gentiles from that literality. This front persisted until the last moments of his life. In his last journey, the apostles said to him, “You see brother, how many myriads of Jew there are who have believed, and they are all zealous for the law” (Acts 21: 20). It is noteworthy that St. Peter, when the Holy Spirit called him to preach in the house of Cornelius the Gentile, did not commit him to be circumcised; but the Holy Ghost dwelt upon him and those who were with him and they were baptized. He would sit and eat with the Gentiles, but when he heard that some people came from Jerusalem, he withdrew and separated himself, fearing those who were of the circumcision (Gal 2: 12). His abstention of eating with the Gentiles before those of the circumcision, although he did not say it publicly, is an actual proclamation of their unworthiness to be equal to them, unless they first be circumcised and pledge to literally keep the law. This 638 thought spread in several countries, especially in Galatia, and reached as far as Rome; and the church was almost divided into a church of the Gentiles and a church of the circumcision. St. Paul dealt with that in his epistle to the Romans. It was one of the factors that caused contentions in the church of Corinth, that some claimed to be of Paul, while others claimed to be of Cephas (1 Cor 1: 12). Such a contention is not something new, but it was there among the Jews before Christianity. Dr. Whitby noticed what came in a work by the historian Eusebius,1 that when Izates, the son of Helen the queen of Adiabine, converted to Judaism, Ananias proclaimed that this can be realized without the need for circumcision, Whereas Eleazar counted his remaining uncircumcised as great evil. Josephus, in his autobiography, mentions that when two prominent personalities among the Gentiles resorted to him when they intended to get converted to Judaism, some of the zealous Jews insisted that they should be circumcised, while he himself tried to persuade them otherwise. That dispute persisted along the generations, even after the onset of Christianity. The zealous Jews refer their persistence on keeping the Mosaic rites to the following: 1- They are divine statutes that are irreversible. 2- The Lord Christ came to consummate not to destroy the law. Those thought that it was not possible to enjoy salvation without following the law literally, especially the circumcision, keeping the Sabbath, the feasts, and the statutes of purification, without which man would eternally go to hell. Whereas the moderate, although not denying those facts, yet believed that they do not contradict with realizing the spiritual circumcision of the senses, and practicing the rites with constructive spiritual thought, not with the deadly letter. They believe that the goal of the law is to lead us to our Lord Jesus Christ who justifies those who believe in Him. Therefore, going back to the literality of the law is a retreat and diversion from the goal of the law itself. 2-PAUL AND BARNABAS GOING UP TO JERUSALEM “Therefore when Paul and Barnabas had no small dissension and dispute 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”(Acts 15: 2). That was the third visit by St. Paul to Jerusalem mentioned in his epistle to the Galatians (2: 1) that came 14 years after his first visit. The first visit: it was three years after the Lord Christ appeared to him. He then ministered in Arabia. It ended up by his escape from Damascus, let down through the wall in a large basket. He came to Jerusalem, where he met the apostle Peter, and stayed with him fifteen days, during which he saw no-one of the other apostles, except James, the Lord’s brother (Gal 1: 18-19). That was before the year 40 AD. He got away with difficulty from a plot to kill him. The second visit: in the year 44AD, when he came with a delegation from Antioch to present help to the poor of Judea during the famine, after which he hastened to go back (Acts 11: 30, 12: 25). The third visit: in the year 49 or 50 AD, He came carrying the joyful fruit of preaching, and to offer a thanksgiving sacrifice for the exalted work of God. Then, he got the vow of fellowship from the three pillars in Jerusalem: Peter, James the Lord’s brother 1 Antiq. 20.38-45. 639 called the righteous, and John the beloved (Gal 2: 6-10). They have realized that God entrusted Peter on the gospel of circumcision, and Paul on that of the Gentiles. As there happened a contention concerning judaizing the Gentiles before being accepted into Christian faith, and because that issue was of vital importance, the apostle Paul felt that much of the energy of the church is wasted in dissention and disputes instead of the preoccupation with preaching among the Gentiles, and that it caused an offense before those who accepted the faith. As that issue took a collective tendency, there was great need for a firm collective apostolic decision. St. John Chrysostom believes that this contention ended up into the benefit of the church. "Let us not then be offended on account of the heretics. For look, here at the very outset of the preaching, how many offences there were: I do not speak of those which arose from them that were without; for these were nothing: but of the offences which were within. Let us not then be disturbed, if certain are offended, but let us thank God even for this, because it makes us more approved. A man is no such great lover of the truth, only for holding to it when there is none to lead him astray from it: to hold fast to the truth when many are drawing him away, this makes the proved man. But since offences do come, they are no hurt, to these, but even a benefit: just as the persecutors unwillingly benefit the Martyrs by dragging them to martyrdom, and yet they are not driven to this by God; just so is it here. Let us not look (only at this), that men are offended: this very thing is itself a proof of the excellence of the doctrine-that many stimulate and counterfeit it" 1. St. John Chrysostom Why was Jerusalem chosen as the site of the apostolic council? 1- The Christians at that time, most probably, looked at Jerusalem as the source of church authority, as there, the events of salvation have been realized; and from it, seeds of ministry and preaching have set forth to the whole world. The church of Jerusalem is considered as the mother church, even by the Christians of Gentile origin. 2- As Jerusalem embraced the majority of the apostles and disciples of experience, and as many apostles used to go everywhere preaching, then return to Jerusalem as the center, it was the best site for taking decision on anything under dispute, in particular, the issue of the Gentile proselytes. 3- As the great majority of the converts were of Jewish origin, it was preferable to take the decisions in Jerusalem, to avoid any future opposition, in case they were taken in a Gentile church. 4- As some of the Christians of Jewish origin felt a kind of discomfort because of the opening of ministry to the Gentiles, they had to realize the extent of joy of the apostles as a whole for God’s work among the Gentiles. “So, being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles; and they caused great joy to all the brethren” (Acts 15: 3). The apostles Paul and Barnabas, and certain others with them, went up to Jerusalem to attend an apostolic council. On their way, they passed through Phoenicia (Lebanon) and Samaria, where they talked about the work of God among the Gentiles; 1Hom. On Acts. Hom. 33. 640 and those regions were full of open-minded Jews; they rejoiced greatly for the salvation of the Gentiles and their acceptance of the faith. St. Paul and those who were with him, having been rejoicing in spirit for the exalted work of God and the salvation of many, on their way to Jerusalem, intended to share their spiritual joy with the churches. The Christian is a source of joy for all those around him, always giving the good tidings, to let believers experience the deposit of heaven. “And when they had come to Jerusalem, they were received by the church and the apostles and the elders, and they reported all things that God had done with them” (Acts 15: 4). The church in Jerusalem received that delegation with pleasure; and all listened to the work of God among the Gentiles. Amid that jubilant atmosphere of friendship and love, St. Paul and St. Barnabas and those with them reported all things that God had done with them. They did not boast their efforts, or talked about their wisdom and faculties, but the whole discourse was about the excellent grace of God. “But some of the sect of the Pharisees who believed rose up, saying, ‘It is necessary to circumcise them, and to command them to keep the Law of Moses’” (Acts 15: 5). The leadership of the church was undoubtedly cornered between their joy for the spreading of ministry in the world, and their fear from the wrath of the bigot Jews, especially that the church of the Gentiles was spreading and extending with a quick rate. Some believe that the Pharisees accepted the Christian faith to confirm their principle and dogma in the resurrection against the Sadducees; but it was not possible for some of them to forsake their commitment to the literality of the law. After accepting the Christian faith, they kept the old leaven. 3- THE FIRST CHURCH COUNCIL “So the apostles and elders came together to consider the matter” (Acts 15: 6). The apostles came together with the presbyters to consider the matter with the spirit of love and humility. The apostles did not intend to take decisions away from the priests of the church. 4- THE APOSTLE PETER ADDRESSING THE COUNCIL “And when there had been much dispute, Peter rose up and said to them: ‘Men and brethren, you know that a good while ago God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe” (Acts 15: 7). This council is considered a marvelous example of church conventions, where no one monopolizes the decision, but an equal chance was given to discuss the two points of view openly and frankly, in an atmosphere of love. The decisions were not hastily taken, but after ‘much dispute’. Paul and Barnabas represented the liberal thinking; whereas some believers of the sect of the Pharisees represented the conservative side. St. Peter, on one side, represented the church of the circumcision, and was so known for keeping the law, that he was expected by some to oppose St. Paul the apostle of the Gentiles, and who on another side, was the one called upon by the Holy Spirit to preach in the house of Cornelius, the Gentile Centurion, about ten years ago; hence, he says, " a good while ago". That was the last reference to St. Peter in the book of Acts, as though St. Luke, after parading the work of God in his work, preparing the atmosphere 641 for the ministry among the Gentiles, completed the Book by covering the great role that was taken by the apostle of the Gentiles to preach, reaching even to Rome, the capital of the known world at that time. Some believe that the role played by St. Paul, when he rebuked St. Peter and withstood him publicly for withdrawing from sharing meals with Christians from Gentile origin, had its effectiveness (Gal 2: 11). St. Peter refers to the work of God with him when He called him to accept the Gentile Cornelius into faith, and to baptize him together with all his household. Here St. Peter marvels, how something that was already decided be discussed again! Although he is not the apostle to the Gentiles, yet God has called him early to minister to them “a good while ago”. What they were discussing then had come to his mind; and the answer came from heaven, when he saw the sheet and heard the command to eat without saying that something is common or unclean. St. Peter was wondering, "I have preached to the first Gentile through a call from God Himself, and no one protested against receiving him and those with him into faith without being circumcised. So why are you protesting now against those preached by the apostle Paul?" Many scholars believe that although the apostle Peter was known for his flaring zeal toward ministry, and the salvation of all: Jews as well as Gentiles, yet there was no indication that he was the head of the council. He did not open or close it, but it went through much disputes with no reference to the names of the speakers, or to the details of the discussions. St. Peter could have spoken, because he was the eldest of those present, and because he was used to taking part in discussions (Acts 2: 14, 3: 6, 12), beside being with experience, having passed through that same situation with Cornelius. Finally, many Christians of Jewish origin used to look up at him as someone who keeps the law, having been the apostle of the circumcised. So they were ready to listen to him in this concern. He was never accused like the apostle Paul, of being liberal in that concern. “So God who knows the heart, acknowledged them, by giving them the Holy Spirit just as He did to us” (Acts 15: 8). God, Who searches the hearts and knows their secrets, knows thoroughly whether those Gentiles have returned to Him faithfully and honestly or not; And having granted them His Holy Spirit on the same level He did to the Jews, what objection can man present? “And made no distinction between us and them, purifying their hearts by faith” (Acts 15: 9). This very concise phrase came as an internal revolution by the Holy Spirit Himself, to introduce a new concept for the salvation, which exalts above the letter, penetrates the soul, and reigns upon the heart. It is the practical living faith in Jesus Christ the Savior. The council was held to discuss the situation of the converted Gentiles concerning the Mosaic Law. And here, St. Peter reveals the liberation from the letter of the law, not only as far as the Gentiles are concerned, but also for every believer, even if he is of Jewish origin. St. Peter proclaims that he is not presenting a personal view, but the testimony of the Holy Spirit Himself, granted to the Gentiles by God the Father who searches the hearts, and that God made no distinction between a Jew and a Gentile in giving the gift of 642 the Holy Spirit. “As he did to us”, without the need for conducting a special rite of the law, “made no distinction between us and them”. The dwelling of the Holy Spirit on the Gentiles is a practical proclamation of God’s verdict concerning the Gentiles, that they returned to Him faithfully and held fast to faith in Him. By His dwelling, God welcomes the Gentiles to share with the Jews the same faith with no partiality or distinction. Why then were they put aside from the Jews, who thought that they were holier than them (Isa 56: 5)? “The Gentiles should be fellow heirs, of the same body” (Eph 3: 6), fellows in the membership in the body of the Lord Christ, where there is no circumcision or uncircumcision. They were not circumcised, and did not literally consummate the Mosaic Law, Nevertheless God revealed that keeping these customs is not an important condition for Him to accept man, and to enjoy fellowship with Him. God did not give the Jews any privileges over the Gentiles, but justified and sanctified all, and granted them His gifts on equal terms. “Purifying their hearts by faith”: What the law could not do in the life of the Jews, having been unable to purify the hidden hearts and consciences, have been realized by the faith in Christ by both the Jews and Gentiles. The purification of their hearts is a practical testimony that they did not need to be committed to the customs concerning the Mosaic Law. "That Baptism also which is conferred once for all, cleanses by faith. And the Apostle Peter thus speaks in his Epistle, “In the days of Noah, while the ark was being prepared, in which a few, that is eight souls, were saved through water" And then he added, "Not the removal of the filth of the flesh, but the answer of a good conscience toward God” (1 Pet 3: 20-21). This answer 'of a good conscience' did the Pharisees despise, and washed "that which was without;" within they continued full of pollution" 1. "For who would not care for, and diligently seek the means of purifying that eye whereby he may see Him whom he longs after with an entire affection? The Divine record has expressly mentioned this when it says "purifying their hearts by faith" (9). The faith of God then purifies the heart, the pure heart sees God. Let us then make a distinction in our faith, and not be content to believe. This is no such faith as purifies the heart. "Purifying their hearts," it is said, "by faith." But by what, and what kind of faith, save that which the Apostle Paul defines when he says, "Faith which works by love" (Gal 5: 6). That faith distinguishes us from the faith of devils, and from the infamous and abandoned conduct of men; and which hopes for what God promises. Nothing is more exact or perfect than this definition. There are then in faith these three things. He in whom that faith is which works by love, must necessarily hope for that which God promises. Hope therefore is the associate of faith. For hope is necessary as long as we see not what we believe, lest perhaps through not seeing, and by despairing to see, we fail. That we do not see makes us sad; but that we hope we shall see comforts us. Hope than is here, and she is the associate of faith. And then charity also, by which we long, and strive to attain, and glow with desire, and hunger and thirst" 2. 1 Sermons on N.T. Lessons, 56 .1. 2 Sermon on N.T. lessons, 3.11. 643 St. Augustine The Gentiles also believe in Him to be justified, as there is no distinction as far as faith is concerned between a Jew and a Gentile. Where there is neither circumcision or uncircumcision, they both become one in Christ1. Ambrosiaster “Now therefore, why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?” (Acts 15: 10) Firmly, St. Peter rebukes the teachers who put aside the essence, namely, purifying the heart by faith to enjoy the divine presence, and preoccupy themselves with following literal customs which are unable to penetrate the heart to cleanse it. He strongly rebukes those who commit the Gentiles to the Mosaic Law. His speech came to imply the liberation of even the Jew from the literality of the law, as it is a yoke that no one is able to bear. If God purifies their hearts by faith, without committing them to the Mosaic law, why then do they surpass God Himself and test Him by applying such pressure on the Gentiles, and by committing them to what God Himself did not seek from them? If God has accepted them, as they are, through faith, why should they put God to anger by seeking things He has forsaken, because they were a shadow of some fact that has been already consummated; and hence the shadow is of no more significance. Comparing between the literal commitments of the law and the grace of faith, the apostle counts the first as a heavy yoke; whereas the second is the freedom of the glory of God’s children. The first was called by the apostle Paul as “a yoke of bondage” (Gal 5: 1), as the yoke is a symbol of bondage (1 Tim 6: 1), of grief (Lam 3: 27), of transgression (Lam 1: 14), and of affliction. The yoke of the law blocks the freedom of faith, the freedom of the glory of God’s children. Christ came to redeem the captives, and to bring the good news of freedom (Neh 5: 8). St. Peter frankly revealed the bemoaning that he felt concerning the burden of the literality of the law on his own neck, of those around him, as well as those of his fathers. The Lord Christ came to lift from us the unbearable yoke of the literality of the law, to grant us His easy and light yoke (Matt 11: 30). His yoke presented even the righteousness which is in the law, blameless (Phil 3: 6), having completed it to our account. The cross revealed the difference between the yoke of the law and that of Christ in the person of the right-hand robber. The law condemned him to the worst forms of death; Yet as he looked with faith to the Lord, and his faith led him to a simple action: the testimony to Him in the midst of the riot of the crucifiers (Luke 23: 42), he enjoyed the yoke of Christ: “Today, you will be with me in paradise”. St. Peter asked us to show compassion to others, and not to be like those who “bind heavy burdens, hard to bear, and lay them on men’s shoulders; but they themselves will not move them with one of their fingers” (Matt 23: 4). As the law brought grief to the Israelites, as admitted by them, and as revealed by the apostles, they rebuked those who sought to bring back those who believed in Christ to practice the rites of the law. 1 Comm. On Paul’s Epistles (Rom. 4.7). 644 The Savior Himself taught, crying out, “Come to Me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matt 11: 29). He says that those who are under the law labored and were heavy-hearted. He called Himself gentle; that is not an attribute of the law. The apostle Paul says, “Anyone who rejected Moses’ law dies without mercy on the testimony of two or three witnesses” (Heb 10: 28). The Lord says, “Woe to you also, you lawyers! For you load men with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers” (Luke 11: 46) 1. The law was bitter, as its punishment was death, and about that Paul testified: “Anyone who rejected Moses’ law dies without mercy on the testimony of two or three witnesses” (Heb 10 :28). It was bitter, unacceptable, and unbearable to the fathers (Acts 15 :10). And as the waters of Marah was bitter (Exod 15 :23), but were made sweet by the cross. Now, as the shadow changed to spiritual contemplation, we see by the eyes of the mind the secret of Christ that was hidden in the symbols of the law, Despite the bitterness of the law, it became no more as such later on2. St. Cyril the Great It seems to me that the Holy Spirit in His turn exhorts the believers to say these words: “Let us break their bonds in pieces, and cast away their cords from us” (PS 2 :3), and take upon ourselves the easy and light yoke of the Lord. That is his call: “Take my yoke upon you and learn from Me, for My yoke is easy and My burden is light” (Matt 11 :29-30). Now, the law itself is called a yoke by the holy apostles. The inspired Peter says in the book of Acts: “Why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear?” Let us keep our hearts from desiring to submit to them (the chains). Let us cast away from us the yoke of the law. Let us not give any chance to the symbol, unless we understand it spiritually. Let the shadow be counted worthless, unless it reveals the secret of Christ 3. Father Theodoret, Bishop of Cyrus The apostles were banned from having two tunics, as only one is enough for them – the inner tunic. They do not want the outer one, but seek what is up there. Jesus allowed them to have one tunic, the inner one4. The scholar Origen God does what the law can not do, That is why we reject the literal Jewish customs, on account that they do not concern us, as it is impossible that God may have made them to satisfy the needs of the gentiles; whereas we joyfully accept the Jewish prophecies that concern us5. Eusebius, bishop of Caesarea “But we believe that through the grace of the Lord Jesus Christ, we shall be saved in the same manner as they” (Acts 15: 11). 1 Comm. On St. Luke. hom. 85. 2 Comm. on Luke. Sermon 60. 3On Ps. 2. 4Hom. on Leviticus. 3.5. 5 Proof of the Gospel. 1.7. 645 While the Jewish teachers proclaimed that the circumcision is essential for salvation, St. Peter here reveals that the matter is utterly not so: the Gentiles enjoy salvation on the same level of those of circumcision I.E., the circumcision is of no benefit, as far as the Gentiles are concerned; he should concentrate his eyes on the grace of the Lord Christ for salvation. St. Peter revealed what is beyond the faith in the Lord Christ, namely, the divine grace that draws man and supports him to enjoy salvation. This free grace is presented to all who seek it: “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus” (Gal 3: 28). He says “Because you are saved by grace”, so that the greatness granted to you would not make you haughty. Even faith is not from us, because if Christ did not come, and did not call us, how could we believe? Faith is a gift from God, not through work. You may ask, "Is faith enough for our salvation?" No! Confess that you are saved by grace, to feel that God is the Creditor. If we refer our good works to God, the reward for our humility would be greater than for the works themselves. If the grace does not expect something from us, it would be poured abundantly in all souls, but as it does, it dwells in some and not in others. It also does not appear in others, as God first stipulates the prior choice1. St. John Chrysostom 5-A SPEECH BY PAUL AND BARNABAS “Then all the multitude kept silent and listened to Barnabas and Paul declaring how many miracles and wonders God had worked through them among the Gentiles” (Acts 15: 12). St. Peter presented his ministry in the house of Cornelius as a living example for the work of the Holy Spirit who does not seek the circumcision of the Gentiles who believe. Whereas St. Paul and St. Barnabas presented the exalted works of God, His signs and miracles, for the sake of drawing many Gentiles in several countries. The multitude (pleethos) kept quiet to listen to a report of God’s work among the Gentiles. Although the apostles and the priests had the leadership of the council, yet the multitude attending had fellowship and role in it. St. Luke did not mention the details of their discussions, because the book of Acts is mainly written to tell about the exalted work of God, the signs and miracles done among the Gentiles, and how they enjoyed the gifts of the Holy Spirit on the same level as the Jews, and even more, because the Jews have often shut their hearts before Him. St. Peter appealed to God, the giver of the Holy Spirit with no discrimination and the granter of the divine grace to all, as He is the one who called the gentiles and obliged St. Peter to preach the Gospel to them against his own will. Who then can protest? It was up to St. Peter, the apostle of circumcision, to take that role of defense, as the bigots could not have received it from St. Paul or St. Barnabas. Now it was the turn of St. Paul and St. Barnabas, after St. Peter paved the way for them, to present a practical testimony of the signs and miracles, done through them. 1De Gompunct. PG 47.408. 646 "For that I (St. Paul) have accomplished the purpose for which I was sent, and that my words are not mere boast, the miracles, and the obedience of the Gentiles show. See how violently he tries to show that the whole is God's doing, and nothing his own" 1. St. John Chrysostom The signs differ from the miracles in that the signs are wonders that refer to future things, whereas the miracles are mere wonders that happen2. The scholar Origen 6- THE APOSTLE JAMES' CONCLUDING SPEECH “And after they had become silent, James answered, saying, ‘Men and brethren, listen to me’” (Acts 15: 13). He was probably the last one of the family of the Lord Christ according to the flesh who believed in Him, and he appeared to him personally after His resurrection (1 Cor 15: 7). He was known as ‘James the righteous’ even among the Jews, having been known for his wisdom and strict keeping of the law and Jewish rites before he believed in the Lord Christ. Then after believing, he had special reverence among the converted Jews who remained keeping the letter of the Law of Moses. It seems that St. James has already heard from St. Paul and St. Barnabas about God’s work among the Gentiles; and during the council he did not interrupt them, but let them say all what was in their heart until they had become silent. He spoke with the spirit of brotherhood in love and respect for those present: “’Men and brethren'". "Simon has declared how God at the first visited the Gentiles to take out of them a people for His name” (Acts 15: 14). Referring to St. Peter's speech, he mentioned his Jewish name ‘Simon’, to find better acceptance among the bigot Jews. “And with this the words of the prophets agree, just as it is written” (Acts 15: 15). Thus, St. James said the last decisive word, not referring to the vision seen by St. Peter, or to the signs and miracles spoken of by both St. Paul and St. Barnabas; but he referred to the words of the prophets, as that testimony no Jew could oppose. What was happening was not something new to them, but was already seen by the prophets by the Spirit of prophecy. They prophesied about the call to the Gentiles (Rom 10: 19); and the devout Jews proclaimed that the Messiah is coming “as light to bring revelation to the Gentiles” (Luke 2: 32). “After this I will return and will rebuild the tabernacle of David which has fallen down. I will rebuild its ruins, and I will set it up” (Acts 15: 16). Here, St. James mentioned a prophecy which seemed vague and difficult for the Jews to interpret. When the Jews rebelled against God, and did not care for their salvation, God talked to the prophets as though He has deserted His people, or as a husband who divorced His wife. Now He says, “I will return”, proclaiming His presence among His people to reign on their hearts, and to proclaim His kingdom in them. And He used to say, “Return to Me, says the Lord of Hosts, and I will return to you”. 1Hom. On Rom. hom. 29. 2 Comm. On Rom. 15.19. 647 St. James quoted the Septuagint version of the text that prophesied about the fall of the tabernacle of David, through the division of the kingdom into the kingdom of Israel and the kingdom of Judah, and their fall under captivity. That tabernacle was not set, even after the return from captivity, as Israel was under the occupation of the Persians, then the Greeks, then the Romans. The tabernacle of David was not rebuilt except by the coming of the Son of David, who set the church of the New Testament instead of that of the Old Testament, inviting to its membership all the nations. The Lord Christ has wiped out by His blood and His resurrection the disgrace of the people, and gave them the unity of the Spirit, the heart, and the thought, to set the church, the new Israel; that built what was destroyed, and brought glory instead of shame. The secret of the glory is the acceptance of faith by the Gentiles, and their unity with the baptized Jews in their acceptance of the name of the Lord. The sign of forsaking His people, who rejected the divine presence, was the fall down of the tabernacle, allowing the Gentiles to take over the Ark of Testimony, as it happened in the days of King Saul, or the devastation of the temple and the city of Jerusalem. And the sign of His returning to them was the return of the Ark of Testimony, or rebuilding the temple and the city of Jerusalem. It is clear that what came here of the prophecy does not bear the literal meaning but the symbolic, as the prophet is presenting the divine promise after the palace of David and the temple were built, and still he says, “I will rebuild the tabernacle of David which has fallen down”, referring to the fall of the kingdom of David, and the setting of the spiritual kingdom of the Son of David in the heart of every believer, and among the believers, as a holy church and a royal people. “So that the rest of mankind may seek the Lord, even all the Gentiles who are called by My name, says the Lord who does all these things” (Acts 15: 17). Here, the divine promise conforms, on the tongue of the prophet, the entrance of the Gentiles into the enjoyment of the privileges of the children of God. By the “rest of mankind”, He means the non-Jews, namely the Gentiles, in the Hebrew version “Edom”, that refers to (mankind) or to (humanity). “Known to God from eternity, are all His works” (Acts 15: 18). What is happening is the realization of an eternal plan by God concerning the salvation of the whole world. St. James quoted the prophecy of the prophet Amos in the eighth century BC, which connects between the glory of Israel and the call of the Gentiles to faith: “’On that day I will raise up the tabernacle of David, which has fallen down, and repair its damages; I will raise up its ruins, and rebuild it as in the days of old; that they may possess the remnant of Edom, and all the Gentiles who are called by My name’, says the Lord who does this thing” (Amos 9: 11, 12). This glorified work, namely, setting up the tabernacle of David which has fallen down, to embrace inside it both the Jews and the Gentiles together as one people, represents a divine plan known by God since eternity. It is not man’s work, but the amazing works of God. “Therefore I judge that we should not trouble those from among the Gentiles who are turning to God” (Acts 15: 19). The Greek word meaning “I judge” is a legal term used by a judge issuing his verdict. 648 “We should not trouble”: Faith is not a heavy yoke by which a person is committed; but it is a divine gift that brings to a soul comfort and inner peace. St. James, as the chairman of the council, issued the final decision, after which there was no place for further discussion; then the session of the council was adjourned. “But we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood” (Acts 15: 20). The council presented four commendations that touch the behavior, to which a Gentile entering the faith is committed, which are: 1- Abstaining from things polluted by idols, like eating meat, and drinking wine, offered as sacrifices to the idols, as they are unclean in the sight of the Jew, who considered it as a kind of fellowship in the pagan worship, and rejected it altogether. That does not imply that this meat is unclean in itself, but because it was intended by the pagans to be part of the worship. A believer should abstain from eating it, even if he in good conscience considers all creation as clean, yet, because of his love for his brother with a weak conscience, he should abstain from eating it, if he knows that it was offered to the idols. The apostle Paul dealt with this point in more detail in (Rom 14; 1 Cor 8: 1). 2- Abstaining from sexual immorality, as many of the pagans were known for sexual immorality, as the priestesses practiced adultery to please the gods, as fund raising for the temple of the idol, and as a kind of worship in the feasts of the gods. Those practices were well known all over the world, shamelessly done, as there was no law among the pagans to ban it. That is why, Christianity had to take an obvious and clear stand to confront them. 3- Abstaining from eating strangled beasts or birds, counted as unclean dead bodies (Gen 9: 4; Lev 17: 11). 4- Abstaining from drinking blood: a consummation of the previous commandment, as blood is counted as the life in which is the soul (Leviticus 17: 11). It was the custom among some of the pagans when they avenge against someone, to kill him then to drink his blood. Drinking blood was well known among the Gentiles, during offering sacrifices, setting covenants, and festivities. Some may wonder why the council did not refer to abstaining from other sins and crimes like stealing, and murder, beside abstaining from idol worship, eating strangled things, drinking blood, and practicing sexual immoralities. The scholar Origen believes that the council referred only to what the Gentiles considered as allowed, and not banned by their civil or criminal laws. God’s intention was for those crimes to be punished by the judges in the world, and not by the representatives of the church. The church regards the judges and the rulers of this world as ministers of God who punish the wicked1. "And concerning food let these be your ordinances, since in regard to meats also many stumble. For some deal indifferently with things offered to idols, while others discipline themselves, but condemn those that eat: and in different ways men's souls are defiled in the matter of meats, from ignorance of the useful reasons for eating and not eating. For we fast by abstaining from wine and flesh, not because we abhor them as abominations, but because we look for our reward; that having scorned things sensible, we may enjoy a spiritual and intellectual feast; and that having now sown in tears we may reap in joy in the world to come (Ps 126: 5). 1 Commentary on Rom. 13.4. 649 Guard your soul safely, lest at any time you eat of things offered to idols: for concerning meats of this kind, not only I at this time, but before now Apostles also, and James the bishop of this Church, have had earnest care: and the Apostles and Elders write a Catholic epistle to all the Gentiles, that they should abstain first from things offered to idols, and then from blood also and from things strangled (Acts 15: 20-29). For many men being of savage nature, and living like dogs, both lap up blood in imitation of the manner of the fiercest beasts, and greedily devour things strangled. But you, the servant of Christ, in eating observe to eat with reverence" 1. St. Cyril of Jerusalem “For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath” (Acts 15: 21). Some believe that St. James confirms that, because the previous commandments are committing, as they touch the spiritual life of the Jew, and because they are supported by the books of the law, always read in the synagogues wherever they are, It is fitting for the believer to bear the same features, that do not concern a rite of worship, as much as spiritual behavior. 7- A DELEGATION TO ANTIOCH “Then it pleased the apostles and the elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely Judas who was also named Barsabas, and Silas, leading men among the brethren” (Acts 15: 22). Fifteen years ago, Saul of Tarsus set forth from Jerusalem, carrying letters of recommendation from the chief priests to persecute the church of Christ, and to confiscate the wealth of the Christians and to kill them. Today, he sets forth from Jerusalem, together with Barnabas, Barsabas, and Silas, carrying letters of recommendation from the apostles to be compassionate to the believers of the Gentiles who return to the church of Christ, to relieve them from the literality of the law. The apostles and the elders agreed on sending a faithful delegation of Judas Barsabas and Silas, to relay the view of the church, together with a message written by the apostles, most probably in Greek. This delegation was to accompany the apostles Paul and Barnabas and the others. By this decision, the church gave St. Paul and St. Barnabas the chance to preach and teach among the Gentiles freely, without wasting time in endless disputes. “With the whole church”: A marvelous fellowship between the church and the congregation, even in taking essential decisions that touch the life and future of the church. “Leading men among the brethren”: of the leaders or elders of the congregation, with influence and experience in the church. “They wrote this letter by them: ‘The apostles, the elders, and the brethren, to the brethren who are of the Gentiles in Antioch, Syria, and Cilicia” (Acts 15: 23). The Spirit of fraternity and unity prevailed upon the church. The church of Jerusalem writes to her sisters in Syria and Cilicia, with the Spirit of mutual respect. The message was not sent by a certain apostle like St. Peter or St. James the Bishop of 1 Catec. Lect. 4.27-28. 650 Jerusalem, as one of authority, but came from the apostles, the priests, together with the elders (the brethren). The church did not know the individual authority, whatever the holiness or the position of the leader may be. Thus, the basis that the Roman papacy is to be based upon the seniority of St. Peter has no significance, as St. Peter has never got nor coveted that seniority. Equally, St. James, as the Bishop of Jerusalem, has not occupied that position. What preoccupied the minds of all was the Spirit of unity in humility for the sake of God’s glory alone, and the edification of the (Catholic) church. “Since we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, ‘You must be circumcised and keep the law’ – to whom we gave no such commandment” (Acts 15: 24). Firmly and with a spirit of truth, they rebuked those who taught that the newly converted Christians should be judaized I.E., should be circumcised, keeping the law and Jewish customs. It seems that those people have referred that teaching to the apostles, who were committed to reveal their deceit, and to clarify the attitude of the church. They considered that those people have separated themselves from the church of Christ, and became no more referred to her. They made the believers lose their inner peace, and caused them disturbance of mind. “Unsettling your souls”: robbing you of the peace of mind. The Greek word means collecting the pottery used in a house for throwing it away. The word is used referring to thieves, robbers and enemies who steal properties. Here, it is used to refer to those who cause confusion and disturbance of mind, and deprive the mind of peace. “It seemed good to us, being assembled with one accord, to send chosen men to you with our beloved Barnabas and Paul: men who have risked their lives for the name of our Lord Jesus Christ” (Acts 15: 25-26). This is a living testimony from the church, that the two apostles have risked their lives for the sake of the kingdom of God and the preaching of the word. “We have therefore sent Judas and Silas, who will also report the same things by word of mouth” (Acts 15: 27). Together with the two apostles Barnabas and Paul, who preach the Gentiles, and a letter from the council of the apostles held in Jerusalem, they sent two delegates, Judas and Silas, to answer all their questions by the word of mouth. “For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things” (Acts 15: 28). Here we see the faith of those present in the leadership of the Holy Spirit of the apostolic council, and of the church, according to the promise of our Lord Jesus Christ (Matt 18: 18– 20; John 14: 26). "The apostles also said: “For it seemed good to the Holy Spirit, and to us” (Acts 15.28). And when they say, ' it seemed good', they point out not only the Worker of the grace, but also the Author of the carrying out of that which was commanded" 1. St. Ambrose “That you abstain from things offered to idols, from blood, from things strangled, and sexual immorality. If you keep yourselves from these, you will do well. Farewell” (Acts 15: 29). 1On the Holy Spirit. 2.13.144. 651 The council began its work under the leadership of the Holy Spirit, and St. Peter started his address by clarifying that he is not presenting his personal opinion, but what the Holy Spirit has committed him, when He commanded Him to preach in the house of Cornelius the Gentile. And here, the council is stating that its decision is issued based upon the view of the Holy Spirit, who works in the life of the apostles, and of those who respond to Him. The apostles felt that the session of the council was under the shadow of the Holy Spirit and His leadership. "As though they were providing for infant children, they gave them milk to drink, not solid food. (1 Cor 3: 2). Nor did they lay down rules for continence, nor hint at virginity, nor urge to fasting, nor repeat the directions given in the Gospel to the Apostles, not to have two tunics, nor scrip, nor money in their girdles, nor staff in their hand, nor shoes on their feet (Matt 10: 10; Luke 10: 5). And they certainly did not bid them, if they wished to be perfect, go and sell all that they had and give to the poor, and come and follow Him (Matt 19: 21) " 1. St. Jerome “You will do well”: you will do what is true and right. “Farewell”: an expression that bears the meaning of “Be sound and strong”. 8- COMFORT IN ANTIOCH “So when they were sent off, they came to Antioch, and when they had gathered the multitude together, they delivered the letter. When they had read it, they rejoiced over its encouragement” (Acts 15: 30-31). This apostolic letter gave the multitudes joy and comfort, as on the one hand, it put an end to the inner disputes, and probably to the disturbance of mind in the one individual, between his own wish to enjoy the freedom of glory of the children of God, and his fear of being counted as a breaker of the Mosaic law, that he received from God. And on the other hand, the believers of Gentile origin felt that the church had spacious mind, and cared for the Spirit, not for the deadly letter, with true love, as the church in Jerusalem with its leadership has felt the great burden of the yoke, that the teachers, calling for Judaizing, intended to put on their necks. That letter came, not in the form of a verdict issued by a court, or by someone of authority, but, together with the spirit of firmness, bore touches of true and faithful love, radiating a joyful Spirit. “Now Judas and Silas, themselves being prophets also, exhorted the brethren with many words and strengthened them” (Acts 15: 32). Judas and Silas were prophets, namely, preachers of future things and of eternal life; they had the talent of saying words attractive to souls. It seems that Paul and Barnabas gave them the chance to talk to the congregation and the leadership, to answer their questions, so that the two apostles Paul and Barnabas should not be accused of being liberals, who do not care for the law. “And after they had stayed there for a time, they were sent back with greetings from the brethren to the apostles” (Acts 15: 33). They were not in a hurry, but stayed for a time, not only to convince the Jewish believers to abstain from committing those from the Gentiles to bear the yoke of the law, 1 Against Jovinianus. Book 1.34. 652 but to minister to the people, and to edify them spiritually. They mixed the Theological thought with the practical spiritual life. Having succeeded in their mission, and as the church got filled with peace, they returned to Jerusalem to convey the good news to the apostles. “However, it seemed good to Silas to remain there” (Acts 15: 34). This phrase did not come in many of the old versions, especially the Coptic, the Syrian, and the Arabic, as it came in the Vulgate, “It seemed good to Silas to remain there, whereas Judas returned alone to Jerusalem”. “Paul and Barnabas also remained in Antioch, teaching and preaching the word of the Lord, with many others also” (Acts 15: 35). "They did not simply tarry in Antioch, but taught. What did they "teach," and what "preach" (evangelize)? They both (taught) those that were already believers, and (evangelized) those that were not yet such" 1. St. John Chrysostom We do not know how long the two apostles St. Paul and St. Barnabas remained in Antioch. Some believe that during that period, the dispute between St. Peter and St. Paul, mentioned in Gal 2: 11-12, happened. 9- A CONTENTION BETWEEN PAUL AND BARNABAS “Then after some days Paul said to Barnabas, ‘Let us now go back and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing” (Acts 15: 36). The success of the ministry of St. Paul and St. Barnabas in Antioch, and the atmosphere of peace that prevailed, did not curtail the interest and care of St. Paul for his brethren whom he and St. Barnabas have taught and preached. He longed to water what he planted, and visit them. The feeling of responsibility to preach among the Gentiles did not forsake him. He intended to set forth on a new preaching journey, despite his awareness of the troubles and tribulations that used to confront him during his journeys. Despite the exalted paternal position of the apostle Paul, especially in the cities where he set churches, counting himself as though he had given birth to them in the gospel of our Lord Jesus Christ, he used to call all the members of the church: Bishops, Priests, and congregation, as “our brethren”. He asked Barnabas to go with him to the churches where they taught and preached, “To see how they are doing”, to visit the churches, to share their joy and comfort by the Holy Spirit, as well as their sufferings and tribulations, to practice the fellowship of practical love. “Now Barnabas was determined to take with them John called Mark But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work” (Acts 15.37-38). Consultation with his close friend of St. Barnabas in preaching, and found the response from his side, but Barnabas saw them take his sister's son Mark, St. John the Evangelist It seems that the departure of St. Mark during the first preaching Journey (Acts 13: 23) was against the consent of St. Paul and St. Barnabas. St. Paul objected to take him 1Hom. On Acts. Hom. 34. 653 with them, whatever the reasons of his departure had been. He FOUND no excuse for whoever withdraws from ministry. “Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus” (Acts 15: 39). St. Paul insisted on not taking St. Mark with them, probably to give a lesson to the ministers, that whoever withdraws from ministry would not be easily received in it again. As they could not reach an accord, the solution to their contention proved to be a blessing to the church, as St. Paul and St. Silas set forth on a second preaching journey; whereas St. Barnabas and St. Mark set forth on another preaching journey. The dispute turned, not into an attack on the other side, but into setting forth to work, every team to its destination, for all to work with the spirit of love, under the leadership of the Holy Spirit of God, who transfers even the difference of opinion into growth and edification of the church. Some see in this contention an example of human weakness that happens even among the spiritual apostles, yet it should not be an excuse for disputes and acute conflicts. Here, we realize that, although it is not a strange thing for difference of opinion to happen even among the wise apostles, yet hatred should never infiltrate into the heart of any of them; and nobody should ever withdraw from work, or despise the work of another. The unity of heart, of spirit, or of mind, should not be shaken, as long as all minister to the One Christ, in one faith, enlightened by the light of the Holy Spirit, the Grantor of love. It is well noticed that St. Paul and St. Barnabas did not have any dispute when they encountered afflictions from unbelievers, and when they faced bitter persecutions, but they did in times of peace, although the Spirit of God turned it into edification. Finally, that dispute did not last long, but eventually St. Mark became a helper to St. Paul in his ministry, as he testified in his farewell epistle (2 Tim 4: 11). "The point to be considered, is not that they differed in their opinions, but that they accommodated themselves the one to the other (seeing), that thus it was a greater good their being parted: and the matter took a pretext from this what then? Did they withdraw in enmity? God forbid! In fact you see after this Barnabas receiving many encomiums from Paul in the Epistles. There was "sharp contention," it says, not enmity nor quarrelling. The contention availed so far as to part them. "And Barnabas took Mark," etc. And with reason: for what each supposed to be profitable, he did not forego thereafter, because of the fellowship with the other. Nay, it seems to me that the parting took place advisedly, and that they said one to another "As I wish not, and you wish, therefore that we may not fight, let us distribute the places." So that in fact they did this, altogether yielding each to the other: for Barnabas wished Paul's plan to stand, therefore withdrew; on the other hand, Paul wished the other's plan to stand, therefore he withdrew" 1. St. John Chrysostom 10- THE BEGINNING OF THE SECOND PREACHING JOURNEY “But Paul chose Silas and departed, being commended by the brethren to the grace of God” (Acts 15: 40). 1Hom. On Acts. Hom. 34. 654 "Beautiful, therefore, is the union between old and young. The one to give witness, the other to give comfort; the one to give guidance, the other to give pleasure. I pass by Lot, who when young clung to Abraham, as he was setting out (Gen 12: 5). For some perhaps might say this arose rather owing to their relationship than from any voluntary action on his part. And what are we to say of Elijah and Elisha (1 Kings 19: 21)? In the Acts of the Apostles, Barnabas took Mark with him, and Paul took Silas and Timothy (Acts 16: 3), and Titus (Tit 1: 5) " 1. St. Ambrose “And he went through Syria and Cilicia, strengthening the churches” (Acts 15: 41). The two apostles went through Syria and Cilicia, visiting the churches previously planted by St. Paul and St. Barnabas, by the Holy Spirit of God. How did they strengthen the churches? Certainly by the word of God, that strengthens the bowed knees, and grants the power of the Spirit. St. John Chrysostom believes that ST. Paul was not in a hurry, so he went, not by sea, but by land, and that he preferred strengthening the churches he previously preached, to preaching in new regions, so that those churches would not constitute, because of any weaknesses, obstacles on the way of preaching2. 1Duties of the Clergy. 2.20. (101). 2Hom. On Acts. Hom. 34. 655 AN INSPIRATION FROM THE BOOK OF ACTS 15 A HOLY COUNCIL UNDER THE LEADERSHIP OF THE HOLY SPIRIT Our depths cry out to You: Is it possible to hold a holy ecumenical council, with the spirit of that of the apostles, Where no one sought to be the chairman; Where no one insisted that his view is better than others; Where the spirit of love and humility prevails; Where every one rejoices in Your exalted divine works! There have to be differences of opinion! Yet, Your fiery Spirit would melt all in one magnificent unity! Nothing should preoccupy Your church, but the salvation of the whole world. There is nothing that Your bride seeks, Except that all experience the joyful wedding, That all soar above the deadly letter, That all rejoice in Your works of salvation. How amazing God You are! Your fiery Spirit provides the decisions, Without disregarding Your priests or Your ministers. Your priests rejoice that everyone shares the work with them. What an amazing and joyful unity! Your church is led by Your Holy Spirit. She covets the holiness of every believer, to enjoy You, O the Holy One. She does not wish to press by the deadly letter, But for everyone to taste the sweetness of the yoke of Your cross, And for everyone to be glorified by bearing Your glorified cross.
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