With a strong purpose to exercise the Judaic influence on the Gentile believers.

This is an annulling of the faith in God's New Testament economy, and it is a real heresy. Hence, the "certain men" who taught the Christian brothers this heresy might have been those whom Paul in Gal. 2:4 considered false brothers.

See note Acts 11:2^1a and note Acts 10:14^1a. In God's New Testament economy, to be circumcised is to make Christ of no profit to the believers.

To keep the custom of Moses, that is, to practice the outward ordinances of the law, is not only to nullify the grace of God and make Christ's death of no effect (Gal. 2:21) but also to bring the believers, whom Christ has set free, back to the slavery of law (Gal. 5:1; 2:4).

This was Paul and Barnabas's contending for the faith (Jude 1:3) against one of the greatest heresies, that the truth of the gospel might remain with the believers (Gal. 2:5).

It was not because Jerusalem was the headquarters of God's move, or because the church in Jerusalem was the head church controlling other churches, that Paul, Barnabas, and certain others went to the apostles and elders in Jerusalem. It was because Jerusalem was the source from which the heretical teaching concerning circumcision came. In order to solve the problem and uproot the trouble, they needed to go to the source. Unlike the situation with the Roman Catholic Church, according to God's New Testament economy there is no headquarters for God's move on earth and no head church that controls other churches. The headquarters of God's move in His New Testament economy is in the heavens (Rev. 4:2-3; 5:1), and the One who rules over all the churches is Christ, the Head of the church (Col. 1:18; Rev. 2:1).

The going up to Jerusalem by Paul, Barnabas, and certain others was the move of the church, not the move of themselves as individuals. They did not act individualistically apart from the church, but corporately in and with the church. This was the move of the Body of Christ.

See note Matt. 3:7^1a.

See note Acts 15:1^3d.

See note Acts 15:1^4e.

This was a unique conference held by the apostles of the universal church and the elders of the local church in Jerusalem. These two groups were the leading ones in the Lord's New Testament move on earth. The conference had no chairman; the presiding One was the Spirit (v. 28), the pneumatic Christ, the Head of the church (Col. 1:18) and the Lord of all (Acts 10:36). Much discussion had taken place (v. 7) indicates that everyone in the conference had the freedom to speak. The decision was made based on
1) the testimony shared by Peter (vv. 7-11),
2) the facts related by Barnabas and Paul (v. 12),
3) the concluding word given by James (vv. 13-21), who was the leading one among the apostles and elders in Jerusalem (Acts 12:17; 21:18; Gal. 1:19; 2:9) because of the influence he exercised over the believers by his piety (see note James 1:4^1b).

See note Acts 1:16¹.

Lit., ancient, old.

Indicating that God does not care for outward legalistic ordinances, which cannot cleanse man's inward being; He cares for the inward cleansing of man's heart. This corresponds with the Lord's emphasis in Mark 7:1-23. The cleansing of man's heart can be accomplished only by the Holy Spirit with the divine life, not by outward ordinances of dead letters.

The yoke of the law, which was a bondage under slavery (Gal. 5:1 and note Gal. 5:1^4c). To require people to keep the law of slavery not only enslaves people but also tests God. Even God could not and would not make man keep the law of dead letters.

This grace comprises the Lord's person (see note Gal. 2:21^1a) and His redemptive work (Rom. 3:24). Peter and the Jewish believers were saved by this grace, not by keeping the law of Moses. As far as God's salvation is concerned, to keep the law means nothing to either the Jews or the Gentiles.

Lit., became silent.

See note Acts 1:16¹.

I.e., Simon (John 1:40, 42).

The kingdom of Israel. To rebuild the tabernacle of David is to restore the kingdom of Israel (Acts 1:6).

Or, who have been called by My name.

Or, from the foundation of the world.

This indicates that the concluding word given by James was still under the influence of the Mosaic law because of James's heavy Judaic background (see note James 1:26¹ in and note James 2:10¹). The influence of this background remained, even at the time Paul paid his last visit to Jerusalem (Acts 21:20-26).

See note James 2:2¹.

Lit., given over, given up.

Lit., souls. Referring not only to their lives but also to their very beings, which they had given up for the name of the Lord.

See note 1 Cor. 12:28^3d.

Some MSS omit this verse.

Barnabas and Paul were men who had given up their lives for the name of the Lord (v. 26), yet immediately after their victory in contending for the faith against the heresy concerning circumcision, there arose such a sharp contention between them concerning a relative of one of them that they separated from each other. The responsibility for the problem should rest with Barnabas, because after this incident he no longer appears in the divine record in Acts concerning the Lord's move in God's New Testament economy. The reason for his failure might have been his natural relationship with Mark, his cousin (Col. 4:10), who left Barnabas and Paul in a negative way in their first ministry journey (Acts 13:13 and note Acts 13:13¹). Mark was later recovered to Paul's ministry (2 Tim. 4:11; Philem. 1:24), but Barnabas was not. Disputes that arise among the co-workers because of personal relationships are terrible! Remember this well!

This was the start of Paul's second ministry journey, which ended in Acts 18:22.