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NASB (UPDATED) TEXT: Act_15:1-5
1Some men came down from Judea and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." 2And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue. 3Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and were bringing great joy to all the brethren. 4When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. 5But some of the sect of the Pharisees who had believed stood up, saying, "It is necessary to circumcise them and to direct them to observe the Law of Moses."
Act_15:1 "Some men came down from Judea" This paragraph refers to events in Antioch. "Some men" refers to a group of believing Jews who were committed to both Judaism and Jesus. They saw Jesus as the fulfillment of the OT faith (cf. Mat_5:17-19), not a rival or substitute for it (cf. Act_11:2; Act_15:5; Gal_2:12). These persons' theology is related to the false Jewish teachers (Judaizers) referred to in Galatians. These men were somehow connected to the church in Jerusalem (cf. Act_15:24), but they were not official representatives.
Notice it says "down." If you look at a map, it seems to be "up," but for Jews everywhere was "down," theologically, from Jerusalem (cf. Act_15:2).
▣ "began teaching" This is an imperfect tense, which can mean (1) started to teach or (2) taught again and again.
▣ "Unless you are circumcised" This is a third class conditional sentence, which means potential action. Circumcision was the covenant sign to Abraham and his descendants (cf. Gen_17:10-11). This was not a minor matter in Judaism, but related to salvation itself. These men felt that the only way to YHWH was through Judaism (cf. Act_15:5). This type of people became known as Judaizers (cf. Gal_1:7; Gal_2:4. They believed in Christ plus conformity to the Mosaic Covenant (cf. Act_15:5). Righteousness was based on their performance, not on God's free gift. One's relationship with God was achieved by one's performance (cf. Rom_3:21-30; Gal_5:2-9). The real issue was who are "the people of God" and how do you characterize them?
Act_15:2 "Paul and Barnabas had great discussion and debate with them" Luke uses the expression "great discussion" to show extreme emotion (cf. Luk_23:19; Luk_23:25; Act_15:2; Act_19:40; Act_23:7; Act_23:10; Act_24:5). This debate was crucial! It was directed at the heart of the gospel message:
1. How is one brought into right standing with God?
2. Is the New Covenant inseparably linked to the Mosaic Covenant?
The phrase in the NASB, "had a great discussion and debate," is literally "discord and questioning not a little." Young's Literal Translation of the Bible (p. 95), has "not a little dissension and disputation." This literary technique of expressing something in a negative understatement is characteristic of Luke's writings. See full note at Act_12:18.
▣ "the brethren determined that" This refers to "the church" (cf. Act_15:3). There are several groups in Acts 15 that relate to the different leadership or polity styles.
1. In Act_15:2-3; Act_15:12; Act_15:22 congregational authority is mentioned.
2. In Act_15:6; Act_15:22 apostolic or episcopal authority (i.e., James) is mentioned, which is Roman Catholic or Anglican polity.
3. In Act_15:6; Act_15:22 the authority of the elders is mentioned. This seems to parallel Presbyterian polity.
The New Testament records all of these polity structures. There is a development from the authority of the Apostles (who would one day die) to the authority of the congregation, with the pastors being the leadership catalysts (cf. Act_15:19).
In my opinion the polity structure is not as crucial as the spirituality of the leaders. Great Commission, Spirit-filled leaders are crucial to the gospel. Certain forms of polity fall in and out of favor, usually based on the cultural political model.
▣ "and some others" A. T. Robertson, Word Pictures in the New Testament, p. 224, has an interesting comment on this verse, "Certainly Titus (Gal_2:1; Gal_2:3), a Greek and probably a brother of Luke who is not mentioned in Acts." This is certainly a possibility, but it is based on several assumptions. We must be careful that because a text (with our presuppositions) can mean or imply something, does not mean that it does! We must be content with the original author's writings and not our expanded assumptions, valid though they may be.
▣ "to the apostles" The leadership structure of the Jerusalem church is not settled. From several texts it looks as if James, the half-brother of Jesus, was the leader. This appears to be true in this chapter also. Yet, there were other leadership groups (cf. Act_15:4; Act_15:22):
1. the Twelve
2. local elders
3. the congregation as a whole
What is uncertain is how James relates to these groups. He is called an apostle in Gal_1:19. It is also possible he was the acknowledged leader of the group of elders (cf. Peter called himself an elder in 1Pe_5:1; John calls himself an elder in 2Jn_1:1 and 3Jn_1:1).
▣ "elders" In this context "elders" would refer to an older group of leadership modeled on the synagogue pattern. See note at Act_11:30 or Act_14:23.
Act_15:3 "church" See Special Topic at Act_5:11.
▣ "they were passing through both Phoenicia and Samaria" This is an imperfect middle indicative. Phoenicia was mostly Gentile, while Samaria was a mixed population of Jews and Gentiles. These areas had previously been evangelized (cf. Act_8:5 ff; Act_11:19).
▣ "describing in detail the conversion of the Gentiles" It seems that Paul and Barnabas reported the marvelous work of God among the "nations" to every congregation they came in contact with. To people knowledgeable of the OT, the conversion of the "nations" was a fulfilled prophecy (i.e., Isa_2:2-4; Isa_42:6; Isa_49:6)!
It is also possible that by widely reporting the success of the mission endeavor that the church in Jerusalem would not be able to quietly and secretly dismiss the issue (cf. Act_21:18-20).
▣ "were bringing great joy to all the brethren" These were Gentile areas. The churches would have been mixed churches. Their response is a prophetic reminder to the Jerusalem church. The world-wide mission started by Hellenists, is confirmed by Hellenist churches.
Act_15:4 "the church and the apostles and the elders" Here all their polity groups are mentioned, as in Act_15:22.
▣ "they reported all that God had done with them" This had become a pattern!
Act_15:5 "But some of the sect of the Pharisees who had believed" Faith (perfect active participle) in Jesus as the promised Messiah was the foundation of the church. But within the church there were differences of opinion about how this faith in Christ related to the covenants and promises to Israel. This vocal group ("stood up" is fronted in Greek to show its emphasis) of saved Pharisees felt that the OT was inspired and eternal and therefore must be maintained (cf. Mat_5:17-19)! One must trust Jesus and obey Moses (i.e., dei, necessary [1] to circumcise; [2] to charge them; and [3] to keep; all three are present infinitives). It is this very question that forms the theological content of Romans 1-8 and Galatians! See hyperlink at Act_5:34.
▣ "it is necessary" See full note on dei at Act_1:16.