There Arose a Sharp Disagreement
So the churches were strengthened in the faith and grew daily in numbers. Acts 16:5
Acts 15:36–16:5– The Story of the Church: Living Into This Drama in the 21st Century
Fourteenth Sunday after Pentecost – August 29, 2021 (am)
Today’s text could yield some profound insights that are uniquely relevant to all of us here, in our day. So, let’s move right into it. But let’s take just a moment as we begin to get our bearings chronologically. This briefer passage we’re considering today links in so tightly not only with the Jerusalem Council (15:6-29) but also with the biographical information that Paul included in his letter to the Galatians (2:1-14), the region he left near the end of his first missionary journey (c.14) and the one he’ll visit first here at the start of his second, that I believe it could be helpful to take a few minutes and review a possible order of events in his ministry life so far [adapted/augmented from Moo class notes]:
AD 33 – Conversion on the Damascus Road (Act.9:3-9)
(Paul continued on to Damascus where his sight was restored and he began preaching [Act.9:8-22], then went away into Arabia, then returned to Damascus [Gal.1:17], perhaps having raised the ire of Aretas who reigned in that region [2Co.11:32], thus requiring a nighttime escape [Act.9:23-25; cf. 2Co.11:33])
AD 36 – First Visit to Jerusalem after his conversion where he met Peter, James, and Barnabas (Gal.1:18-20; Act.9:26-30)
(this was three years after Paul’s conversion and he stayed fifteen days [Gal.1:18]; he preached boldly [Act.9:27-29], then went down to Caesarea and Tarsus [Act.9:30])AD 45 – Call to Antioch by Barnabas (Act.11:22-26)
AD 46 – Second Visit to Jerusalem with Barnabas and Titus to deliver the famine relief offering (Act.11:27-30; Gal.2:1-14)
(this was fourteen years after Paul’s conversion [Gal.2:1]; sometime just prior to this trip was when he confronted Peter for his inconsistency [Gal.2:11-14], which likely happened when prophets came down from Jerusalem to Antioch [Act.11:27])AD 46-48 – First Missionary Journey with Barnabas where he established churches in southern Galatia (Act.13-14)
AD 48 – Letter to the Galatian Churches (Gal.1-6)
(addressing the same issue as the Jerusalem Council [Act.15:1-21])AD 49 – Third Visit to Jerusalem for the Council (Act.15:1-21)
AD 49-50 – Post-Council Stay in Antioch with Barnabas, preaching and teaching (Act.15:35)
AD 50-52 – Second Missionary Journey with Silas where he delivered the verdict of the Council to the Galatian churches (Act.16:4-5)
With that, let’s turn our attention to the text. This passage comes in two parts, but we’ll add a third just for reflection and application.
The Disagreement and the Departures – 15:36-41
Following a stint of teaching and preaching in Antioch (15:35), Paul [suggested] to Barnabas that they [go back] and visit the [churches] they’d planted (36), a second missionary journey. Now, there’s no mention of the leading of the Spirit here; this just appears to be an idea Paul floated with Barnabas, and he agreed. But then the trials started showing up much like they had throughout most of the first journey.
And one of them came right away, before they had even left town! Barnabas wanted to take Mark along (37), but Paul thought it would be best not to, since Mark abandoned them last time (38; cf. 13:5, 13). And they had such a sharp disagreement that Luke records they separated from each other (39). Barnabas and Mark sailed away to Cyprus (39), back to Barnabas’ home area where they might also see some believers Mark had met on their first journey before he returned to Jerusalem. But Paul and his new lead partner, Silas, were commended by the brothers to the grace of the Lord (40), much like before (13:2-3), then they took the land route through Syria and Cilicia, back toward Galatia, strengthening the churches all along the way (41).
But what about this sharp disagreement? (39) These long-time friends headed off in different directions leaving a conflict behind, unresolved! Then this is the last time Barnabas is mentioned in Acts! (39) What are we supposed to make of all that? Is it okay? Is it any sort of model for us to follow? What are we supposed to do with it?
We’ll come back to that question closer to the end. But for now, let’s note that, although the text doesn’t record when it happened, this dispute was apparently resolved. Passing but positive reference is made to Barnabas some three-to-five years later (1Co.9:6). And Mark was actually in Rome with Paul when he wrote letters to the Colossian church and to Philemon, and he extended greetings from him in both (Col.4:10; Phm.24). And even beyond that, in his final letter when he appears to have been nearing the end of his life, Paul wrote to Timothy saying: Get Mark and bring him with you, for he is very useful to me for ministry (2Ti.4:11).
This is a turnaround! And what an encouragement! What a reminder that failures can be reversed by the grace of God! And relationships, spiritual productivity, even [usefulness] can be restored! But, back to Acts 15…
The Disciple and the Delivery – 16:1-5
When Paul reached Lystra (1) in Galatia, he met Timothy, a highly regarded (2) follower of Christ who may well have been a convert from the first journey (Stott 254). Timothy’s mother (1) and grandmother (2Ti.1:5) were believing Jews, but his father was a Greek (1), apparently an unbeliever, and quite possibly deceased (3, Longenecker 959). This was likely the reason Timothy wasn’t circumcised. For the Jews, Jewishness travels through the mother (Marshall 1980 276), so Jews would surely see Timothy as Jewish. But perhaps Eunice (2Ti.1:5) just wasn’t following Jewish customs, both being a Christian and also living here in Lystra where we’re pretty sure there was no synagogue (14:8ff., Marshall 1980 275). Even so, Paul had first-hand experience with the zeal of the Jews in this Galatian region, so he had Timothy circumcised (3) before they left (4).
So, how does this square with the decision of the Jerusalem Council? Remember, they concluded that nothing more was required of Gentiles when they trust Christ than that they lay aside their practices of idolatry. They didn’t have to become Jewish—to [be circumcised] or to keep the law of Moses (15:5).
But that decision was addressing the place of circumcision in conversion. Here Paul is addressing the place of honoring the law of Moses when one is ministering among the Jews. This is a very different matter. If Paul had used Timothy prominently in this region without having him observe Jewish custom, it would’ve seemed like Paul was urging Jews away from honoring the law.
We know he’d already written that circumcision counts for [nothing] with regard to salvation (Gal.5:6; 6:15), but that’s a wholly different matter than urging believing Jews not to honor the law. Here he’s modeling what he later wrote to the Corinthians: 1Co.9:20 To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. … Indeed, 22 … I have become all things to all people, that by all means I might save some. 23 I do it all for the sake of the gospel, that I may share with them in its blessings. Classic Paul!
We also know that later (21:21), back in Jerusalem, Paul would be accused of doing just what it could look like he’s doing here: urging Jews away from their Jewishness to trust Christ. So, this becomes an important passage to prove he never did that!
From here, Paul, Silas, and Timothy began traveling west (16:6ff.), encouraging the churches with the good news of the decisions reached at the Jerusalem Council (4). And, as Luke often concludes a section, the churches were strengthened in the faith, and they increased in numbers daily (5, cf. 41), still daily!
The Deductions and the Direction
First, let’s answer our lingering question. What are we supposed to do with this sharp disagreement between Paul and Barnabas? Well, obviously we’re not given license from this passage to have sharp disagreements with one another! But there are four good lessons we can draw from it.
Conflicts happen in this fallen world. We’re flawed creatures with imperfect knowledge and self-control. So were the apostles! Conflicts are unavoidable, even, sadly, in matters where there’s no absolute right or wrong, like here. We’re vulnerable! But…
Conflicts must be addressed. And Paul and Barnabas did so. But sometimes full resolution isn’t possible. That’s why Paul wrote to the Romans: 12:18 If possible, so far as it depends on you, live peaceably with all. We just need to make sure we are not the one who’s wrongly extending the conflict. There are two errors we need to avoid: (1) we can’t treat disputable matters as though they’re essentials, but also (2) we can’t soften on the essentials just to avoid or end a conflict. Paul modeled this when he had Timothy circumcised. We’re not being selfish or stubborn when we humbly but firmly defend essentials.
Conflicts need not impede gospel ministry. Despite their sharp disagreement (39), Paul and Barnabas continued in the work to which [God had] called them (13:2). This is an amazing blessing of God’s grace and mercy! Our fallenness, our vulnerability to unnecessary conflicts, need not interrupt His sovereign, saving work through us! Paul and Barnabas pressed in [their] work—their resolution?
Our trust in God’s sovereignty is too fragile. And, along with that, our estimation of our own importance to His work is often far too inflated. Let me explain.
God has purposed that He will do His work through us. The Great Commission (Mat.18:18-20) makes that as clear as any passage. And in light of that, then, we do need to obey God’s Word and seek to embody His character—because we must recognize that we can disqualify ourselves through disobedience (cf. 1Co.5:1-5, which speaks of the brother caught in sexual immorality). We also know that obedience is what keeps us in God’s love (Joh.15:10), and that confession of sin refreshes our fellowship with Him (1Jo.1:9).
Along with this, though, and in the bigger picture, God actually knows what would’ve happened if we’d acted differently (cf. Mat.11:20-24, which tells us that Tyre, Sidon, and even Sodom would’ve repented if they’d seen the works done in Chorazin, Bethsaida, and Capernaum)—and there’s a sense in which this suggests He may’ve altered what He did if our response had been better (cf. Mat.23:37-39, which tells of Jesus’ longing to bless Jerusalem).
But all this doesn’t mean that we can tie God’s hands, frustrate His purpose, just by disobeying Him, resisting His ways. If God has purposed to do something, no amount of interpersonal conflict (15:36-41) or theological disagreement (15:1-35) or public uprising (14:1-28) or even government opposition (13:50) is going to stop it, weaken it, or even slow it down!
Nothing is going to impede God’s accomplishment of His purpose in His world, or in the lives of His people, or in the building of His Kingdom! When Jesus said: I will build my church, and the gates of hell shall not prevail against it (Mat.16:18), He meant it! So, you and I don’t need to worry that we’re going to impede His sovereign purpose by falling into our needless conflicts. We just need to embrace the teaching of His Word, give our lives to obeying what it says, then [commend one another] to the grace of the Lord and get to work, just like Paul and Barnabas did in this passage! And in that response, they did set a positive example for us today—despite their sharp disagreement (39), they continued on in the work to which [God had] called them (13:2), commended to the grace of the Lord (40) and productive all along the way (41, 5).
Conclusion
By application, this final insight could provide a helpful reminder to us today in a rather unique way. We’re living in days of much conflict, considered by many to be needless and petty. We can find ourselves in places of sharp disagreement, even with one another, over non-essential matters, still thinking that somehow our Christian faith calls us to make a stand, here, on this ground.
This one says: We need to wear a mask. That one says: Masks make little or no difference. This one says: It’s a matter of civic responsibility. That one says: It’s a classic case of government over-reach. This one says: The science on masks is undeniable. That one says: Requiring masks is not just unwarranted, it’s illegal! So, who’s right and who’s wrong? Which one is proclaiming an undeniably essential truth? Which one is standing humbly but firmly to defend what’s clearly right, in the face of the other who’s clearly wrong? Which one?
My friends, there is nothing pleasant about this pandemic season. Nothing. We can name some positives that may emerge from it, but there’s nothing in the virus itself, or the toll it’s taking on human life, on our quality of life, or on the economy, national and international, that’s pleasant.
And this world is going to fight over it! They fight over everything! I’m not sure how it’s even possible that humanity could be passionately, vitriolically divided 50/50 on every single issue that faces us, but we are! Reliably! We can even be passionate about a 4”/6” piece of cloth that covers our nose and mouth, as though that were an essential matter, worthy of our unyielding defense even if it means separating us from one another in sharp disagreement!
Aren’t we living for a higher cause than that? Aren’t we in this world but not of it? Aren’t we here for an entirely different purpose such that the ups and downs of a season like this need/ought not ensnare us? Isn’t this whole season a great gospel test for us to make sure that we don’t get drawn aside into non-essentials, that we see through and past the vicissitudes of life in this tragically fallen world and minister the gospel of our Lord Jesus Christ in the midst of it? And if for a time we must wear masks on our faces in order to be a Jew to the Jews or a Greek to the Greeks, can’t we do that with a joyful spirit? I mean, it could be worse. Timothy had to be circumcised!
Perhaps you’ve not been skewered by either of the horns of this particular dilemma. Praise God! Then begin helping others past it, beginning with your brothers and sisters in Christ who are called to live for such a higher purpose!
But also, be advised, even warned, that there are countless other issues out there that masquerade as essentials and ensnare many a well-meaning brother and sister into embracing and defending false dichotomies (alternatives) in the Christian faith—causes, issues, activities, beliefs in which we suggest that there is only one Christian way when in point of fact each one is a matter of Christian liberty that just doesn’t deserve to rival our allegiance to the gospel.
The sharp disagreement here was a pretty easy one to see—treating a non-essential as an essential. But how well did we do with the second issue—circumcision for Timothy? Did you recognize that one as a situational essential?
As we consider the troubled opening of Paul’s and Barnabas’ second missionary journeys, then the cost for Timothy of joining Paul’s team, let’s be reminded of the vulnerability of our flesh toward misidentifying the essentials in our day, toward losing the primacy of the gospel as our defining mission and our unrivaled allegiance in the midst of so much conflict and cultural noise that can so effectively and so completely dull our senses along the way.
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Resources
Beale, G. K. and D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. Acts, by I. Howard Marshall, 513-606. Grand Rapids: Baker Academic.
Beveridge, Henry, ed. Commentary upon the Acts of the apostles, vol. 1, by John Calvin. Translated by Christopher Featherstone.
Bruce, F. F., ed. 1988. The New International Commentary on the New Testament. The book of Acts, revised, by F. F. Bruce. Grand Rapids: Eerdmans.
Carson, D. A., R. T. France, J. A. Motyer, and G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. Acts, by Conrad Gempf, 1066-1114. Leicester, Eng.: InterVarsity.
Dockery, David S, ed. 1992. New American Commentary. Vol. 26, Acts, by John B. Polhill. Nashville: Broadman & Holman.
Grudem, Wayne, ed. 2008. ESV Study Bible. Study notes on Acts, 2073-2156, by John B. Polhill. Wheaton: Crossway.
Longman III, Tremper and David E. Garland, eds. 2007. Expositor’s Bible Commentary. Vol. 10, Acts, by Richard N. Longenecker, 665-1102. Grand Rapids: Zondervan.
Morris, Leon, ed. 1980. Tyndale New Testament Commentaries. Vol. 5 Acts, by I. Howard Marshall. Downers Grove: InterVarsity.
Stott, John, ed. 1990. The Bible Speaks Today. The Message of Acts, by John Stott. Leicester, Eng.: InterVarsity.
NEXT WEEK: The Macedonian Call, Acts 16:6-15