1-3. (a) Ki sa ki mantjé annékòz divizyon an kongwigasyon-an an pwèmyé syèk-la? (b) Ki bennéfis nou kay twapé lè nou étidyé wakont sala?

 ELATED, Paul and Barnabas have just returned to the Syrian city of Antioch from their first missionary tour. They are thrilled that Jehovah has “opened to the nations the door to faith.” (Twav. 14:26, 27) Indeed, Antioch itself is abuzz with the good news and “a great number” of Gentiles are being added to the congregation here.​—Twav. 11:20-26.

² The exciting news about this influx soon reaches Judea. But instead of bringing joy to all, this development forces into prominence the ongoing debate about circumcision. What should be the relationship between Jewish and non-Jewish believers, and how should the latter view the Mosaic Law? The issue causes dissension that becomes so serious that it threatens to split the Christian congregation into factions. How will this matter be resolved?

³ As we consider this account in the book of Acts, we will learn many valuable lessons. These may help us to act wisely should potentially divisive issues arise in our day.

4. Ki sa adan Kwityen ki Jwif té ka enstwi toujou, èk ki kwèsyon sa ka lévé an lidé nou?

⁴ The disciple Luke wrote: “Some men came down [to Antioch] from Judea and began to teach the brothers: ‘Unless you get circumcised according to the custom of Moses, you cannot be saved.’” (Twav. 15:1) Whether these “men . . . from Judea” had been Pharisees before converting to Christianity is not stated. At the very least, they appear to have been influenced by that Jewish sect’s legalistic thinking. Also, they may have wrongly claimed to speak for the apostles and elders in Jerusalem. (Twav. 15:23, 24) Why, though, were Jewish believers still promoting circumcision some 13 years after the apostle Peter, as directed by God, had welcomed uncircumcised Gentiles into the Christian congregation? a​—Twav. 10:24-29, 44-48.

5, 6. (a) Pouki adan Kwityen ki Jwif té kwè moun té oblijé sikonsayz toujou? (b) Ès agwéman-an pou sikonsayz sété an pa an agwéman-an Jéhova té fè épi Abrahanm? Èspliké. (Gadé nòt-la.)

⁵ The reasons may have been many. For one thing, male circumcision had been instituted by Jehovah himself, and it was a sign of a special relationship with him. Predating the Law covenant but later becoming part of it, circumcision began with Abraham and his household. b (Livi. 12:2, 3) Under the Mosaic Law, even foreigners had to be circumcised before they could enjoy certain privileges, such as eating the Passover meal. (Ègz. 12:43, 44, 48, 49) Indeed, in the Jewish mind, for a man to be uncircumcised was to be unclean, contemptible.​—Izay. 52:1.

⁶ Thus, it required faith and humility on the part of Jewish believers to adjust to revealed truth. The Law covenant had been replaced by the new covenant, so birth as a Jew no longer automatically made one a member of God’s people. And for Jewish Christians who lived in Jewish communities​—as did the believers in Judea—​it took courage to confess Christ and to accept as fellow believers Gentiles who had not been circumcised.​—Jér. 31:31-33; Louk 22:20.

7. Ki sa adan sé nonm-lan ki sòti Joudiya pa té konpwann?

⁷ Of course, God’s standards had not changed. Reflecting this truth, the new covenant incorporated the spirit of the Mosaic Law. (Maf. 22:36-40) In regard to circumcision, for example, Paul later wrote: “He is a Jew who is one on the inside, and his circumcision is that of the heart by spirit, and not by a written code.” (Ronm 2:29; Dito. 10:16) The “men . . . from Judea” had not grasped these truths but asserted that God had never revoked the law of circumcision. Would they listen to reason?

8. Pouki yo voyé Pòl, Bannabas épi déotwa lòt moun oti pwensipal konmité-a an Jérouzalèm?

⁸ Luke continued: “After quite a bit of dissension and disputing by Paul and Barnabas with them [the men who “came down from Judea”], it was arranged for Paul, Barnabas, and some of the others to go up to the apostles and elders in Jerusalem regarding this issue.” c (Twav. 15:2) The “dissension and disputing” reflected strong feelings and firm convictions on both sides, and the congregation in Antioch could not resolve it. In the interests of peace and unity, the congregation wisely arranged to take the question to “the apostles and elders in Jerusalem,” who made up the governing body. What can we learn from the elders in Antioch?

9, 10. Ki bon ègzanp Pòl, Bannabas èk sé fwè-a an Antiyòk kité ban nou?

⁹ One valuable lesson we learn is that we need to trust God’s organization. Consider: The brothers in Antioch knew that the governing body was made up entirely of Christians of Jewish background. Yet, they trusted that body to settle the question of circumcision in harmony with the Scriptures. Why? The congregation was confident that Jehovah would direct matters by means of his holy spirit and the Head of the Christian congregation, Jesus Christ. (Maf. 28:18, 20; Èfés. 1:22, 23) When serious issues arise today, let us imitate the fine example of the believers in Antioch by trusting God’s organization and its Governing Body of anointed Christians.

¹⁰ We are also reminded of the value of humility and patience. Paul and Barnabas had been personally appointed by holy spirit to go to the nations, yet they did not invoke that authority to settle the issue of circumcision then and there in Antioch. (Twav. 13:2, 3) Moreover, Paul later wrote: “I went up [to Jerusalem] as a result of a revelation”​—indicating divine direction in the matter. (Gal. 2:2) Elders today strive to have the same humble, patient attitude when potentially divisive questions arise. Instead of being contentious, they look to Jehovah by consulting the Scriptures and the instruction and guidance provided by the faithful slave.​—Filip. 2:2, 3.

11, 12. Pouki i enpòtan pou nou èspéyé Jéhova édé nou konpwann sèten bagay?

¹¹ In some instances, we may have to wait for Jehovah to shed light on a certain matter. Remember that the brothers in Paul’s time had to wait until about 49 C.E.​—some 13 years from the time of Cornelius’ anointing in 36 C.E.​—before Jehovah brought the issue of whether Gentiles should be circumcised to a resolution. Why so long? Perhaps God wanted to allow sufficient time for sincere Jews to adjust to such a major change in viewpoint. After all, the termination of the 1,900-year-old covenant of circumcision made with their beloved forefather Abraham was no minor matter!​—Jan 16:12.

¹² What a privilege it is to be instructed and molded by our patient and kind heavenly Father! The results are always good and always to our advantage. (Izay. 48:17, 18; 64:8) So let us never proudly push ahead with our own ideas or react negatively to organizational changes or to adjusted explanations of certain scriptures. (Éklé. 7:8) If you detect even a hint of such a tendency in yourself, why not meditate prayerfully on the timely principles found in Acts chapter 15? d

13. Lè nou ka étidyé Bib-la épi moun, pouki nou sipozé ni pasyans menm kon Jéhova?

¹³ The need for patience may arise when we study the Bible with people who find it hard to abandon cherished false beliefs or unscriptural customs. In such cases, we may need to allow a reasonable amount of time for God’s spirit to work on the heart of the student. (1 Kòr. 3:6, 7) Also, we do well to make the subject a matter of prayer. In one way or another and at the right time, God will help us to know the wise course to take.​—1 Jan 5:14.

14, 15. (a) Ki sa sé fwè-a an Antiyòk fè pou onnowé Pòl, Bannabas èk lòt moun ki té épi yo? (b) Ki mannyè Pòl, Bannabas èk lòt moun ki té épi yo sété yon ankouwajman pou lòt Kwityen?

¹⁴ Luke’s narrative continues: “After being escorted partway by the congregation, these men continued on through both Phoenicia and Samaria, relating in detail the conversion of people of the nations and bringing great joy to all the brothers.” (Twav. 15:3) That the congregation conducted Paul, Barnabas, and the other travelers partway was an act of Christian love that honored them, showing that the congregation wished them God’s blessing. Again, what a fine example the brothers in Antioch set for us! Do you show honor to your spiritual brothers and sisters, “especially those [elders] who work hard in speaking and teaching”?​—1 Tim. 5:17.

¹⁵ En route, the travelers proved to be a blessing to fellow Christians in Phoenicia and Samaria by sharing with them “in detail” experiences about the work in the Gentile field. The listeners possibly included Jewish believers who had fled to those regions after Stephen’s martyrdom. Likewise today, reports of Jehovah’s blessing on the disciple-making work are a source of encouragement to our brothers, especially those undergoing trials. Do you benefit fully from such reports by attending Christian meetings, assemblies, and conventions as well as by reading the experiences and life stories published in our literature either in print or on jw.org?

16. Ki mannyè nou sav kwèsyon-an pou sikonsayz moun o pa sété an gwo pwòblenm?

¹⁶ After traveling south some 350 miles (550 km), the delegation from Antioch finally reached their destination. Luke wrote: “On arriving in Jerusalem, they were kindly received by the congregation and the apostles and the elders, and they related the many things God had done by means of them.” (Twav. 15:4) In response, however, “some of those of the sect of the Pharisees who had become believers stood up from their seats and said: ‘It is necessary to circumcise them and command them to observe the Law of Moses.’” (Twav. 15:5) Clearly, the question of the circumcision of non-Jewish Christians had become a major issue, and it had to be settled.

17. Ki moun ki té asou pwensipal konmité-a an Jérouzalèm, èk pouki nou sa di la té ni ansyen asou konmité-a osi?

¹⁷ “Wisdom belongs to those who seek advice,” says Proverbs 13:10. In harmony with that sound principle, “the apostles and the elders gathered together to look into [the question of circumcision].” (Twav. 15:6) “The apostles and the elders” acted in a representative way for the entire Christian congregation, just as the Governing Body does today. Why were “the elders” serving along with the apostles? Remember that the apostle James had been executed, and at least for a period, the apostle Peter had been imprisoned. Might similar eventualities befall other apostles? The presence of other qualified anointed men would help to ensure the orderly continuance of oversight.

18, 19. Ki sa Pita té di sé fwè-a, èk ki sa yo té sipozé konpwann an sa i té di-a?

¹⁸ Luke continued: “After much intense discussion had taken place, Peter rose and said . . . : ‘Men, brothers, you well know that from early days God made the choice among you that through my mouth people of the nations should hear the word of the good news and believe. And God, who knows the heart, bore witness by giving them the holy spirit, just as he did to us also. And he made no distinction at all between us and them, but purified their hearts by faith.’” (Twav. 15:7-9) According to one reference work, the Greek word translated “intense discussion” in verse 7 also denotes “a seeking; a questioning.” Apparently, the brothers had honest differences of opinion, which they openly expressed.

¹⁹ Peter’s powerful words reminded all that he himself was present when the first uncircumcised Gentiles​—Cornelius and his household—​were anointed with holy spirit in 36 C.E. So if Jehovah had ceased making a distinction between Jew and non-Jew, by what authority should humans do otherwise? Moreover, faith in Christ, not compliance with the Mosaic Law, purifies a believer’s heart.​—Gal. 2:16.

20 Sé moun-nan ki té ka pousé lézòt pou sikonsayz té ka “fè Bondyé faché.” Ki mannyè?

²⁰ On the basis of the unassailable witness of both the word of God and the holy spirit, Peter concluded: “So why are you now making a test of God by imposing on the neck of the disciples a yoke that neither our forefathers nor we were capable of bearing? On the contrary, we have faith that we are saved through the undeserved kindness of the Lord Jesus in the same way that they are.” (Twav. 15:10, 11) Promoters of circumcision were, in fact, “making a test of God,” or ‘straining his patience,’ as another translation renders it. They were trying to impose on Gentiles a code that the Jews themselves could not fully comply with and that therefore condemned them to death. (Gal. 3:10) Instead, Peter’s Jewish listeners should have been thankful for God’s undeserved kindness expressed through Jesus.

21. Ki sa Pòl èk Bannabas té di ki édé sé fwè-a fè an bon disizyon?

²¹ Evidently, Peter’s words struck home, for “the entire group became silent.” Thereafter, Barnabas and Paul related “the many signs and wonders that God had done through them among the nations.” (Twav. 15:12) Now, at last, the apostles and elders were in a position to evaluate all the evidence and make a decision that clearly reflected the will of God on the matter of circumcision.

22-24. (a) Ki mannyè Pwensipal Konmité-a jòdi ka swiv ègzanp pwensipal konmité-a an tan pasé? (b) Ki mannyè tout ansyen ka moutwé yo ka wèspèkté awanjman Jéhova mété an plas an ògannizasyon’y?

²² Today, too, when the members of the Governing Body meet, they look to God’s Word for direction and pray earnestly for holy spirit. (Sam 119:105; Maf. 7:7-11) To that end, each member of the Governing Body receives an agenda ahead of time so that he can give the items prayerful thought. (Pwov. 15:28) At the meeting, these anointed brothers freely and respectfully express themselves. The Bible is used frequently during the discussions.

²³ Congregation elders should imitate that example. And if after consideration at an elders’ meeting a serious matter remains unresolved, the body may consult the local branch office or its appointed representatives, such as circuit overseers. The branch, in turn, may write to the Governing Body if necessary.

²⁴ Yes, Jehovah blesses those who respect the theocratic arrangement and who display humility, loyalty, and patience. As we shall see in the following chapter, the God-given rewards for doing so are genuine peace, spiritual prosperity, and Christian unity.