Acts 15:2

KJV

When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

KJV (with Strong's)

When therefore {G3767} Paul {G3972} and {G2532} Barnabas {G921} had {G1096} no {G3756} small {G3641} dissension {G4714} and {G2532} disputation {G4803} with {G4314} them {G846}, they determined {G5021} that Paul {G3972} and {G2532} Barnabas {G921}, and {G2532} certain {G5100} other {G243} of {G1537} them {G846}, should go up {G305} to {G1519} Jerusalem {G2419} unto {G4314} the apostles {G652} and {G2532} elders {G4245} about {G4012} this {G5127} question {G2213}.

Complete Jewish Bible

This brought them into no small measure of discord and dispute with Sha’ul and Bar-Nabba. So the congregation assigned Sha’ul, Bar-Nabba and some of themselves to go and put this sh’eilah before the emissaries and the elders up in Yerushalayim.

Berean Standard Bible

And after engaging these men in sharp debate, Paul and Barnabas were appointed, along with some other believers, to go up to Jerusalem to see the apostles and elders about this question.

American Standard Version

And when Paul and Barnabas had no small dissension and questioning with them, the brethren appointed that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question.

Commentary

### SUMMARY
Acts 15:2 details the intense conflict that arose in the church at Antioch concerning the necessity of circumcision for Gentile believers, a dispute that directly challenged the gospel message preached by Paul and Barnabas. Recognizing the gravity of this theological disagreement, the church leaders, including Paul and Barnabas, resolved to travel to Jerusalem to consult with the apostles and elders, seeking a definitive resolution to this foundational question regarding salvation and the inclusion of Gentiles into the Christian community.

### CONTEXT
* **Literary Context:** Acts 15:2 stands at the precipice of a monumental theological crisis within the early church. The preceding verse, [Acts 15:1](/acts/15-1 "Acts 15:1 - The Circumcision Controversy Begins"), introduces the agitators: "certain men which came down from Judaea" who began teaching Gentile converts in Antioch that "Except ye be circumcised after the manner of Moses, ye cannot be saved." This doctrine directly contradicted the message of grace and faith that Paul and Barnabas had been proclaiming during their first missionary journey, particularly in places like Pisidian Antioch ([Acts 13:38-39](/acts/13-38-39 "Acts 13:38-39 - Justification by Faith")). The "dissension and disputation" mentioned in verse 2 is the immediate consequence of this clash, necessitating a formal resolution to preserve the unity and doctrinal purity of the nascent Christian movement. This verse sets the stage for the Jerusalem Council, a pivotal event that would shape the future trajectory of Christianity.
* **Historical & Cultural Context:** The early church was predominantly Jewish in its origins, and adherence to the Mosaic Law, particularly circumcision, was a deeply ingrained aspect of Jewish identity and covenant relationship with God. For centuries, circumcision had marked God's people, as established in [Genesis 17:9-14](/genesis/17-9-14 "Genesis 17:9-14 - The Covenant of Circumcision"). As the gospel expanded beyond Jewish communities to include Gentiles, a fundamental question arose: must Gentiles become Jews (i.e., observe the Law, including circumcision) to become Christians? This was not merely a cultural preference but a theological debate with eternal implications, touching upon the very nature of salvation, the role of the Law, and the identity of the new covenant community. Jerusalem, as the birthplace of the church and the seat of the original apostles, was the natural and authoritative place to address such a weighty matter.
* **Key Themes:** This verse powerfully contributes to several key themes within the book of Acts and the broader New Testament. Firstly, it highlights the theme of **Doctrinal Purity and Conflict**, demonstrating the early church's commitment to safeguarding the true gospel from false teachings that threatened to undermine salvation by grace through faith. The "no small dissension" underscores the seriousness with which foundational truths were defended. Secondly, it exemplifies the theme of **Church Authority and Unity**, as the decision to "go up to Jerusalem unto the apostles and elders" reveals a recognition of the need for collective apostolic and pastoral wisdom to resolve disputes and maintain cohesion across diverse congregations. This established a precedent for communal discernment in matters of faith, as seen in the subsequent council's decision in [Acts 15:28](/acts/15-28 "Acts 15:28 - The Holy Spirit's Guidance at the Council"). Lastly, it showcases the **Inclusion of the Gentiles**, as the entire conflict revolves around the terms of their reception into the body of Christ, a central narrative thread throughout Acts, culminating in the council's affirmation of their unburdened inclusion.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **dissension (Greek, _stásis'_):** From G4714, this term denotes a "standing apart," implying a division, conflict, or even an uprising. In the context of Acts 15:2, it describes a significant theological and relational rift that developed within the Antioch church, far beyond a minor disagreement, suggesting a serious internal challenge to unity and doctrine.
* **disputation (Greek, _syzḗtēsis'_):** From G4803, this word refers to "mutual questioning" or "discussion," often implying a debate or argument. Paired with "dissension," it emphasizes the verbal and intellectual struggle involved in the theological conflict, indicating that the disagreement was not merely passive but involved active, perhaps heated, dialogue and argument over the core issue of Gentile salvation.
* **question (Greek, _zḗtēma'_):** From G2213, this term literally means "a search" but is used concretely to mean "a debate" or "a matter of inquiry." Here, it encapsulates the specific doctrinal issue at hand – whether circumcision and adherence to the Mosaic Law were prerequisites for salvation for Gentile believers. It signifies the core subject that required authoritative resolution.

#### Verse Breakdown
* **"When therefore Paul and Barnabas had no small dissension and disputation with them":** This clause highlights the intensity and significance of the conflict. The phrase "no small" is a **litotes**, an understatement used for emphasis, meaning the dissension was very great, serious, and substantial. Paul and Barnabas, as the primary evangelists to the Gentiles, found themselves in direct opposition to the Judaizers who insisted on circumcision for salvation. This indicates a profound theological clash that could not be easily dismissed or ignored.
* **"they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question":** This part of the verse reveals the church's strategic and wise decision to seek a higher, authoritative resolution. "They determined" (from G5021, _tássō_, meaning "to arrange in an orderly manner" or "assign") implies a formal decision made by the Antioch church, recognizing the need for collective wisdom. Sending Paul and Barnabas, key figures in the Gentile mission, along with other representatives, to Jerusalem, the center of apostolic authority, demonstrates a commitment to unity and doctrinal clarity, acknowledging that this "question" (G2213, _zḗtēma_) was too weighty for a local congregation alone to settle.

#### Literary Devices
The phrase "no small dissension and disputation" is a prime example of **Litotes**, a rhetorical device where an affirmative is expressed by negating its opposite. Instead of simply stating "they had great dissension," the text uses "no small dissension," which effectively emphasizes the severity and magnitude of the disagreement. This understatement powerfully conveys the depth of the theological conflict. The repetition of "and" (**Polysyndeton**) between "dissension and disputation" serves to highlight both the nature of the conflict (a division) and the process of the conflict (an argument), reinforcing the idea that this was a multi-faceted and intense struggle. The narrative also employs **Foreshadowing**, as this verse directly sets the stage for the pivotal Jerusalem Council described later in the chapter, an event of immense theological and historical significance for the early church.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 15:2 stands as a foundational text for understanding how the early church navigated profound theological challenges, particularly those concerning the nature of salvation and the inclusion of diverse peoples into the covenant community. It underscores the vital importance of contending for the truth of the gospel while simultaneously demonstrating a commitment to unity and order through established ecclesiastical structures. The dispute over circumcision was not merely a procedural matter but a direct assault on the sufficiency of Christ's work, threatening to revert the new covenant community to an old covenant framework. The decision to appeal to Jerusalem highlights the early church's recognition of a collective apostolic authority guided by the Holy Spirit to preserve the integrity of the faith. This process became a paradigm for resolving future doctrinal disputes, emphasizing communal discernment over individual interpretation in matters of core belief.

* [Galatians 2:1-10](/galatians/2-1-10 "Galatians 2:1-10 - Paul's Account of the Jerusalem Council")
* [Acts 15:6-21](/acts/15-6-21 "Acts 15:6-21 - The Jerusalem Council's Deliberation")
* [Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace Through Faith")

### REFLECTION AND APPLICATION
Acts 15:2 offers profound insights for contemporary believers and the church, particularly in an era marked by diverse interpretations and theological disagreements. It teaches us that serious doctrinal conflicts are not new to the church, and when they arise, they must be addressed with both conviction and a commitment to unity. Paul and Barnabas, despite their strong convictions, did not allow the dispute to fracture the local church but sought resolution through communal discernment and appeal to recognized spiritual authority. This models a healthy approach to conflict: standing firm on biblical truth while pursuing unity through dialogue, prayer, and submission to the wisdom of godly leaders. It reminds us that the purity of the gospel—salvation by grace through faith in Christ alone—is a truth worth contending for, and that the church, in its collective wisdom, guided by the Holy Spirit, is called to safeguard this message for future generations.

#### Questions for Reflection
* **How does the "dissension and disputation" in Acts 15:2 parallel or differ from theological disagreements in the church today?**
* **What principles can we learn from Paul and Barnabas's decision to "go up to Jerusalem" for resolving significant church conflicts?**
* **How can we, as individuals and as a church, balance the need to contend for doctrinal truth with the imperative to maintain unity and love?**
* **In what ways does this account challenge or affirm our understanding of spiritual authority and communal discernment in the church?**

### FAQ
**What was the core "question" that led to the dispute in Acts 15:2?**

Answer: The core "question" (Greek, _zḗtēma_, G2213) was whether Gentile converts to Christianity needed to be circumcised and adhere to the Mosaic Law in order to be saved. Certain men from Judea were teaching in Antioch that salvation was contingent upon these Old Covenant practices, directly contradicting the message of salvation by grace through faith in Jesus Christ that Paul and Barnabas were proclaiming, as exemplified in [Acts 13:38-39](/acts/13-38-39 "Acts 13:38-39 - Justification by Faith"). This was a fundamental theological issue that threatened the very nature of the gospel and the unity of the nascent Christian movement.

### CHRIST-CENTERED FULFILLMENT
Acts 15:2, with its depiction of intense debate over the necessity of circumcision for salvation, profoundly points to the Christ-centered fulfillment of God's redemptive plan. The "question" at the heart of the dispute was ultimately about whether salvation was achieved through human effort and adherence to the Law, or solely through the finished work of Jesus Christ. The resolution, found later in [Acts 15:11](/acts/15-11 "Acts 15:11 - Salvation Through Grace"), affirms Peter's declaration: "But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." This echoes Paul's consistent teaching that Christ is the end of the Law for righteousness to everyone who believes ([Romans 10:4](/romans/10-4 "Romans 10:4 - Christ the End of the Law")). The Mosaic Law, including circumcision, served as a tutor to lead humanity to Christ ([Galatians 3:24](/galatians/3-24 "Galatians 3:24 - The Law as a Guardian")), but with His advent, the old covenant shadows gave way to the substance found in Him. Jesus' perfect life, atoning death, and glorious resurrection provide complete salvation, making ceremonial observances obsolete as a means of justification. Thus, the debate in Acts 15:2, and its resolution, powerfully underscore the sufficiency and exclusivity of Christ's work as the sole basis for salvation and the inclusion of all, Jew and Gentile alike, into God's family through faith in Him, fulfilling the Abrahamic promise that all nations would be blessed through his Seed, who is Christ ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Promise to Abraham and His Seed")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 15:22

¶ Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; [namely], Judas surnamed Barsabas, and Silas, chief men among the brethren:

Acts 15:23

And they wrote [letters] by them after this manner; The apostles and elders and brethren [send] greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia:

Acts 15:6

¶ And the apostles and elders came together for to consider of this matter.

Acts 15:7

And when there had been much disputing, Peter rose up, and said unto them, Men [and] brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.

Galatians 2:1

¶ Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with [me] also.

Galatians 2:2

And 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 1:6

¶ I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: