So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter. When they had read it, they rejoiced over the encouragement. Judas and Silas, also being prophets themselves, encouraged the brothers with many words and strengthened them. After they had spent some time there, they were sent back with greetings from the brothers to the apostles. But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also.
After some days Paul said to Barnabas, “Let’s return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing.”
John Calvin 1540 · Public Domain On vv30, 31, 32, 33, 36 30. When the multitude was gathered. This was the…
30. When the multitude was gathered. This was the most lawful kind of dealing to admit the whole multitude unto the reading of the epistle. For if there fall out any controversy in the doctrine of faith, it is meet that the judgment be referred over unto the learned and godly, and to such as are exercised in the Scripture; and, chiefly, to the pastors rightly ordained. Notwithstanding, because it belongeth to all alike to know for a surety what they must hold, the godly and learned teachers must make known to the whole Church what they have set down out of the word of God. For there is nothing more unfitting for holy and Christian order than to drive away the body of the people from common doctrine, as if it were a herd of swine, as they use to do under the tyranny of Popery. For because the Pope and the horned bishops did think that the people would never be obedient enough until they were brought into gross ignorance, they imagined that this was the best summary of faith, to know nothing, but to depend wholly upon their decrees. But, on the contrary, there must be a mean observed, that lawful governments may continue; and that, on the other side, the people may have that liberty which unto them belongeth, lest they be oppressed like slaves.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv30, 33, 36 It is requisite for all people to know certainly…
It is requisite for all people to know certainly what to hold in matters of faith and religion, and not that the Church by ignorance and knowing nothing, should depend upon the pleasure of a few.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv30–36 30 So when they were dismissed, they came to…
30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle:
Ver. 30. And when they had gathered the multitude] This was fair dealing indeed. Among Papists, the people are held in gross ignorance; and taught to believe as the Church believes; which what it is, they must neither understand nor inquire after. One of their bishops boasted that if Luther had not started up when he did, and stood in their way, they could have persuaded the common people to eat grass as horses, or do anything else they had enjoined them. (Scultet. Annal.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv30–36 When they were dismissed; Paul, Barnabas, Judas, and Silas;…
When they were dismissed; Paul, Barnabas, Judas, and Silas; which two last, were sent with the former.
Gathered the multitude together; from whom they were sent, Act 15:1,2, and that this determination of the council might be more publicly known, as all things concerning our common salvation ought to be.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv30, 32, 36 Observe here, 1. With what fidelity and care Paul…
Observe here, 1. With what fidelity and care Paul and Barnabas, and Judas and Silas, delivered this decretal epistle to the church at Antioch; that is, to the whole body of Christians, believing Jews and Gentiles, then and there assembled: When they had gathered the multitude together, they delivered the epistle; that is, they called the whole church together, and presented the epistle to them.
Observe, 2. How this decree was received; namely, with universal joy and satisfaction: When they had read, they rejoiced. Every one in this Christian council was a star devoted by his office to lead men to Christ; but now being gathered together, and condensed into a council, they become a most bright and glorious constellation, every way prepared, by the emanations of heavenly light, to guide the church in this obscure affair; and accordingly, their authority being so illustrious and commanding, and the decrees so pious and prudential, their determination was received with universal satisfaction: They delivered the epistle: which when they had read, they rejoiced.
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Observe, 3. What was the subject matter of their joy, and the special occasion of their rejoicing: They rejoiced for the consolation; that is, for the great consolation which they had, in being freed from the burden of the legal ceremonies, though originally of divine institution, and appointed by God himself.
From whence we learn, That liberty from toilsome ceremonies, though originally of divine institution, much more a freedom from superstitious ceremonies has the church of Rome imposed upon her blind votaries! When in their worship they would be thought truly zealous, they are really ridiculous. They please themselves perhaps, but cannot please their Maker: all the acceptance they will find with God will be signified to them in that chiding question, "Who hath required these things at your hands?"
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v36 We have seen one unhappy difference among the brethren,…
We have seen one unhappy difference among the brethren, which was of a public nature, brought to a good issue; but here we have a private quarrel between two ministers, no less men than Paul and Barnabas, not compromised indeed, yet ending well.
I. Here is a good proposal Paul made to Barnabas to go and review their work among the Gentiles and renew it, to take a circuit among the churches they had planted, and see what progress the gospel made among them. Antioch was now a safe and quiet harbour for them: they had there no adversary nor evil occurrent; but Paul remembered that they only put in there to refit and refresh themselves, and therefore begins now to think of putting to sea again; and, having been in winter quarters long enough, he is for taking the field again, and making another campaign, in a vigorous prosecution of this holy war against Satan's kingdom. Paul remembered that the work appointed him was afar off among the Gentiles, and therefore he is here meditating a second expedition among them to do the same work, though to encounter the same difficulties; and this some days after, for his active spirit could not bear to be long out of work; no, nor his bold and daring spirit to be long out of danger. Observe, 1. To whom he makes this proposal - to Barnabas, his old friend and fellow-labourer; he invites his company and help in this work. We have need one of another, and may be in many ways serviceable one to another; and therefore should be forward both to borrow and lend assistance. Two are better than one. Every soldier has his comrade. 2. For whom the visit is designed: "Let us not presently begin new work, nor break up new ground; but let us take a view of the fields we have sown. Come, and let us get up early to the vineyards, let us see if the vine flourish, Sol 7:12. Let us go again and visit our brethren in every city where we have preached the word of the Lord." Observe, He calls all the Christians brethren, and not ministers only; for, Have we not all one Father? He has a concern for them in every city, even where the brethren were fewest and poorest, and most persecuted and despised; yet let us visit them. Wherever we have preached the word of the Lord, let us go and water the seed sown. Note, Those that have preached the gospel should visit those to whom them have preached it. As we must look after our praying, and hear what answer God gives to that; so we must look after our preaching, and see what success that has. Faithful ministers cannot but have a particular tender concern for those to whom they have preached the gospel, that they may not bestow upon them labour in vain. See Th1 3:5, Th1 3:6. 3. What was intended in this visit: "Let us see how they do," pōs echousi - how it is with them. It was not merely a compliment that he designed, nor did he take such a journey with a bare How do you do? No, he would visit them that he might acquaint himself with their case, and impart unto them such spiritual gifts as were suited to it; as the physician visits his recovering patient, that he may prescribe what is proper for the perfecting of his cure, and the preventing of a relapse. Let us see how they do, that is, (1.) What spirit they are of, how they stand affected, and how they behave themselves; it is probable that they frequently heard from them, "But let us go and see them; let us go and see whether they hold fast what we preached to them, and live up to it, that we may endeavour to reduce them if we find them wandering, to confirm them if we find them wavering, and to comfort them if we find them steady." (2.) What state they are in, whether the churches have rest and liberty, or whether they are not in trouble or distress, that we may rejoice with them if they rejoice, and caution them against security, and may weep with them if they weep, and comfort them under the cross, and may know the better how to pray for them.
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II. The disagreement between Paul and Barnabas about an assistant; it was convenient to have a young man with them that should attend on them and minister to them, and be a witness of their doctrine, manner of life, and patience, and that should be fitted and trained up for further service, by being occasionally employed in the present service. Now, 1. Barnabas would have his nephew John, whose surname was Mark, to go along with them, Act 15:37. He determined to take him, because he was his relation, and, it is likely, was brought up under him, and he had a kindness for him, and was solicitous for his welfare. We should suspect ourselves of partiality, and guard against it in preferring our relations. 2. Paul opposed it (Act 15:38): He thought not good to take him with them, ouk ēxiou - he did not think him worthy of the honour, nor fit for the service, who had departed from them, clandestinely as it should seem, without their knowledge, or wilfully, without their consent, from Pamphylia (Act 13:13), and went not with them to the work, because he was either lazy and would not take the pains that must be taken, or cowardly and would not run the hazard. He run his colours just as they were going to engage. It is probable that he promised very fair now that he would not do so again. But Paul thought it was not fit he should be thus honoured who had forfeited his reputation, nor thus employed who had betrayed his trust; at least, not till he had been longer tried. If a man deceive me once, it is his fault; but, if twice, it is my own, for trusting him. Solomon saith, Confidence in an unfaithful man in time of trouble is like a broken tooth, and a foot out of joint, which will hardly be used again, Pro 25:19.
III. The issue of this disagreement: it came to such a height that they separated upon it. The contention, the paroxysm (so the word is), the fit of passion which this threw them both into, was so sharp that they departed asunder one from the other. Barnabas was peremptory that he would not go with Paul unless they took John Mark with them; Paul was as peremptory that he would not go if John did go with them. Neither would yield, and therefore there is no remedy but they must part. Now here is that which is very humbling, and just matter of lamentation, and yet very instructive. For we see, 1. That the best of men are but men, subject to like passions as we are, as these two good men had expressly owned concerning themselves (Act 14:15), and now it appeared too true. I doubt there was (as usually there is in such contentions) a fault on both sides; perhaps Paul was too severe upon the young man, and did not allow his fault the extenuation it was capable of, did not consider what a useful woman his mother was in Jerusalem (Act 12:12), nor make the allowances he might have made to Barnabas's natural affection. But it was Barnabas's fault that he took this into consideration, in a case wherein the interest of Christ's kingdom was concerned, and indulged it too much. And they were certainly both in fault to be hot as to let the contention be sharp (it is to be feared they gave one another some hard words), as also to be so stiff as each to stick resolutely to his opinion, and neither to yield. It is a pity that they did not refer the matter to a third person, or that some friend did not interpose to prevent its coming to an open rupture. Is there never a wise man among them to interpose his good offices, and to accommodate the matter, and to put them in mind of the Canaanite and the Perizzite that were now in the land, and that not only Jews and heathens, but the false brethren among themselves, would warm their hands at the flames of the contention between Paul and Barnabas? We must own it was their infirmity, and is recorded for our admonition; not that we must make use of it to excuse our own intemperate heats and passions, or to rebate the edge of our sorrow and shame for them; we must not say, "What if I was in a passion, were not Paul and Barnabas so?" No; but it must check our censures of others, and moderate them. If good men are soon put into a passion, we must make the best of it, it was the infirmity once of two of the best men that ever the world had. Repentance teaches us to be severe in reflections upon ourselves; but charity teaches us to be candid in our reflections upon others. It is only Christ's example that is a copy without a blot. 2. That we are not to think it strange if there be differences among wise and good men; we were told before that such offences would come, and here is an instance of it. Even those that are united to one and the same Jesus, and sanctified by one and the same Spirit, have different apprehensions, different opinions, different views, and different sentiments in points of prudence. It will be so while we are in this state of darkness and imperfection; we shall never be all of a mind till we come to heaven, where light and love are perfect. That is charity which never fails. 3. That these differences often prevail so far as to occasion separations. Paul and Barnabas, who were not separated by the persecutions of the unbelieving Jews, nor the impositions of the believing Jews, were yet separated by an unhappy disagreement between themselves. O the mischief that even the poor and weak remainders of pride and passion, that are found even in good men, do in the world, do in the church! Now wonder the consequences are so fatal where they reign.
IV. The good that was brought out of this evil-meat out of the eater, and sweetness out of the strong. It was strange that even the sufferings of the apostles (as Phi 1:12), but much more strange that even the quarrels of the apostles, should tend to the furtherance of the gospel of Christ; yet so it proved here. God would not permit such things to be, if he knew not how to make them to serve his own purposes. 1. More places are hereby visited. Barnabas went one way; he sailed to Cyprus (v. 39), that famous island where they began their work (Act 13:4), and which was his own country, Act 4:36. Paul went another way into Cilicia, which was his own country, Act 21:39. Each seems to be influenced by his affection to his native soil, as usual (Nescio qu natale solum dulcedine cunctos ducit - There is something that attaches us all to our native soil), and yet God served his own purposes by it, for the diffusing of gospel light. 2. More hands are hereby employed in the ministry of the gospel among the Gentiles; for, (1.) John Mark, who had been an unfaithful hand, is not rejected, but is again made use of, against Paul's mind, and, for aught we know, proves a very useful and successful hand, though many think it was not the same with that Mark that wrote the gospel, and founded the church at Alexandria, and whom Peter calls his son, Pe1 5:13. (2.) Silas who was a new hand, and never yet employed in that work, nor intended to be, but to return to the service of the church at Jerusalem, had not God changed his mind (Act 15:33, Act 15:34), he is brought in, and engaged in that noble work.
V. We may further observe, 1. That the church at Antioch seem to countenance Paul in what he did. Barnabas sailed with his nephew to Cyprus, and no notice was taken of him, nor a bene discessit - a recommendation given him. Note, Those that in their service of the church are swayed by private affections and regards forfeit public honours and respect. But, when Paul departed, he was recommended by the brethren to the grace of God. They thought he was in the right in refusing to make use of John Mark, and could not but blame Barnabas for insisting upon it, though he was one who had deserved well of the church (Act 11:22) before they knew Paul; and therefore they prayed publicly for Paul, and for the success of his ministry, encouraged him to go on in his work, and, though they could do nothing themselves to further him, they transferred the matter to the grace of God, leaving it to that grace both to work upon him and to work with him. Note, Those are happy at all times, and especially in times of disagreement and contention, who are enabled so to carry themselves as not to forfeit their interest in the love and prayers of good people. 2. That yet Paul afterwards seems to have had, though not upon second thoughts, yet upon further trial, a better opinion of John Mark than now he had; for he writes to Timothy (Ti2 4:11), Take Mark and bring him with thee, for he is profitable to me for the ministry; and he writes to the Colossians concerning Marcus, sister's son to Barnabas, that if he came to them they should receive him, bid him welcome, and employ him (Col 4:10), which teaches us, (1.) That even those whom we justly condemn we should condemn moderately, and with a great deal of temper, because we know not but afterwards we may see cause to think better of them, and both to make use of them and make friendship with them, and we should so regulate our resentments that if it should prove so we may not afterwards be ashamed of them. (2.) That even those whom we have justly condemned, if afterwards they prove more faithful, we should cheerfully receive, forgive and forget, and put a confidence in, and, as there is occasion, give a good word to. 3. That Paul, though he wanted his old friend and companion in the kingdom and patience of Jesus Christ, yet went on cheerfully in his work (Act 15:41): He went through Syria and Cilicia, countries which lay next to Antioch, confirming the churches. Though we change our colleagues, we do not change our principal president. And observe, Ministers are well employed, and ought to think themselves so, and be satisfied, when they are made use of confirming those that believe, as well as in converting those that believe not.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv30–36 So when they were dismissed,.... That is, Paul and…
So when they were dismissed,.... That is, Paul and Barnabas, with Judas and Silas, by the apostles, elders, and church at Jerusalem:
they came to Antioch; or "came down to Antioch", as the Alexandrian copy, the Vulgate Latin, and Ethiopic versions read, agreeably to Act 15:1
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and when they had gathered the multitude together; the whole church, which consisted of many members; the company, or congregation of the faithful, as the Arabic version renders it: and as Paul and Barnabas were sent by the church at Antioch; and as the letter, which they, with Judas and Silas, brought from Jerusalem, was directed and sent to the brethren at Antioch, it was highly reasonable, and necessary, that they should be called together, and an account of the business they were sent upon be given them, and the letter be delivered to them, as it accordingly was:
they delivered the epistle; sent by the apostles, elders, and brethren at Jerusalem to them; this they put into the hands of some one or other of the brethren of the church, in order to be read.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv35–36 Paul and Barnabas abode in Antioch - And it…
Paul and Barnabas abode in Antioch - And it was during this time that Peter came down from Jerusalem, and that St. Paul withstood him to the face, for separating himself from the Gentiles, Gal. ii, 11, &c.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv31, 32, 33, 34, 36 Verse 31. They rejoiced for the consolation.] It was…
Verse 31. They rejoiced for the consolation.] It was not a matter of small moment to have a question on which such stress was laid decided by an apostolic council, over which the Spirit of God presided.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv30, 36 Act 15:30-35. So when they — Paul, Barnabas, Judas,…
Act 15:30-35. So when they — Paul, Barnabas, Judas, and Silas; came to Antioch, they gathered the multitude — The private Christians, as well as the elders, and other official members of the church; for as they had all been concerned in sending them they had all a right to be informed of the result of their mission; and delivered the epistle — Containing the apostolic decree; which when they had read, they rejoiced — Namely, to find that so venerable an assembly as that which had been held at Jerusalem, had concurred with Paul and Barnabas, in vindicating the liberty of the Gentile converts from the yoke of the Mosaic ceremonies. It must be observed, the church at Antioch consisted chiefly of converted proselytes; and their joy would be in proportion to the anxiety and suspense with which they had waited for the apostles’ determination. And Judas and Silas — The special messengers from Jerusalem thither; being prophets also themselves — That is, preachers of the gospel, or teachers in the church; exhorted the brethren with many words — Did not only deliver the particular message with which they were charged, but, on the occasion of such a numerous and solemn auditory, each of them discoursed largely on the truths and duties of Christianity, exhorting them to adhere to the gospel they had embraced, and to adorn it by a corresponding conduct; and confirmed them — Not only in the belief of their freedom from the law of Moses, as a term of salvation, but in every branch of Christian faith and practice. And after they had continued there a space — A competent time; they were let go in peace — Were dismissed, doubtless, with earnest prayers for the divine blessing upon them and their labours, and with all possible expressions of kindness and respect unto the apostles, from whom they came. Notwithstanding, it pleased Silas — Who, it seems, had formed an intimate friendship with Paul; to abide there still — To continue a while longer than his companion Judas, who had come with him from Jerusalem. Paul also and Barnabas continued in Antioch — It is probable that it was during this time Peter came to Antioch; and, after having conversed for some time freely with the Gentile Christians, separated himself from them, on the arrival of some Jewish zealots from Jerusalem, according to the account given Gal 2:11, &c., where see the notes.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv31–36 They rejoiced for the consolation - They acquiesced in…
They rejoiced for the consolation - They acquiesced in the decision of the apostles and elders, and rejoiced that they were not to be subjected to the burdensome rites and ceremonies of the Jewish religion. This closes the account of the first Christian council. It was conducted throughout on Christian principles; in a mild, kind, conciliatory spirit, and is a model for all similar assemblages. It came together, not to promote, but to silence disputation; not to persecute the people of God, but to promote their peace; not to be a scene of harsh and angry recrimination, but to be an example of all that was mild, and tender, and kind. Those who composed it came together, not to carry a point, not to overreach their adversaries, not to be party people, but to mingle their sober counsels, to inquire what was right, and to express, in a Christian manner, what was proper to be done. Great and important principles were to be established in regard to the Christian church, and they engaged in their work evidently with a deep sense of their responsibility, and with a just view of their dependence on the aid of the Holy Spirit. How happy Would it have been if this spirit had been possessed by all professedly Christian councils; if all had really sought the peace and harmony of the churches; if none had ever been convened to kindle the fires of persecution, or to rend and destroy the church of God!
This council has been usually appealed to as the authority for councils in the church as a permanent arrangement, and especially as an authority for courts of appeal and control. But it establishes neither, and should be brought as authority for neither. For:
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(1) It was not a court of appeal in any intelligible sense. It was an assembly convened for a special purpose; designed to settle an inquiry which arose in a particular part of the church, and which required the collected wisdom of the apostles and elders.
(2) It had none of the marks or appendages of a court. The term “court,” or judicature, is nowhere applied to it, nor to any assembly of Christian people in the New Testament. Nor should these terms be used now in the churches. courts of judicature imply a degree of authority which cannot be proved from the New Testament to have been conceded to any ecclesiastical body of people.
(3) There is not the slightest intimation that anything like permanency was to be attached to this council, or that it would be periodically or regularly repeated. It proves, indeed, that, when cases of difficulty occur - when Christians are perplexed and embarrassed, or when contentions arise - it is proper to refer to Christian people for advice and direction. Such was the case here, and such a course is obviously proper. If it should be maintained that it is well that Christian ministers and laymen should assemble periodically, at stated intervals, on the supposition that such cases may arise, this is conceded; but the example of the apostles and elders should not be pleaded as making such assemblies of divine right and authority, or as being essential to the existence of a church of God. Such an arrangement has been deemed to be so desirable by Christians, that it has been adopted by Episcopalians in their regular annual and triennial Conventions; by Methodists in their conferences; by Presbyterians in their General Assembly; by Friends in their Yearly Meetings; by Baptists and congregationalists in their Associations, etc.; but the example of the council summoned on a special emergency at Jerusalem should not be pleaded as giving divine authority to these periodical assemblages. They are wise and prudent arrangements, contributing to the peace of the church, and the example of the council at Jerusalem can be adduced as furnishing as reach divine authority for one as for another; that is, it does not make all or either of them of divine authority, or obligatory on the church of God.
(4) It should be added that a degree of authority (compare Act 16:4) would, of course, be attached to the decision of the apostles and elders at that time which cannot be to any body of ministers and laymen now. Besides, it should never be forgotten - what, alas! it seems to have been the pleasure and the interest of ecclesiastics to forget that neither the apostles nor elders asserted any jurisdiction over the churches of Antioch, Syria, and Cilicia; that they did not claim a right to have these cases referred to them; that they did not attempt to “lord it” over their faith or their consciences. The case was a single, specific, definite question referred to them, and they decided it as such. They asserted no abstract right of such jurisdiction; they sought not to intermeddle With the case; they enjoined no future reference of such cases to them, to their successors, or to any ecclesiastical tribunal. They evidently regarded the churches as blessed with the most ample freedom, and contemplated no arrangement of a permanent character asserting a right to legislate on articles of faith, or to make laws for the direction of the Lord’s freemen.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv31–32 We may here briefly remark, that the controversy was…
We may here briefly remark, that the controversy was finally adjusted by the decree of the Council. 2ndly, That all, not only the Gentiles, but the abettors and masters of the former dissension, experienced great consolation in the promulgation of the decision, receiving it as the resolve not of mere mortal men, but of the Holy Ghost. It hath seemed good to the Holy Ghost and to us.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On vv30, 36 . Act_15:30-35
D.—THE RETURN. THE EFFECT PRODUCED PARTLY BY THE EPISTLE, AND PARTLY BY THE REPORT OF THE MESSENGERS WHO CAME FROM JERUSALEM.
. Act_15:30-35
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30So when they were dismissed, they [These were now dismissed (μὲν ου̇̄ν), and] came to Antioch: and when they had [then they] gathered the multitude together, they [together, and] delivered the epistle: 31Which when they had read, they rejoiced for the consolation.16 32And [But] Judas and Silas, being [who were] prophets also themselves, exhorted the brethren with many words [discourses], and confirmed [strengthened] them. 33And [But], after they had tarried there a space [for a time], they were let go [dismissed] in [with] peace from [by] the brethren [in order to return, πρὸς] unto the apostles.17 34Notwithstanding [δὲ] it pleased Silas to abide there still [om. the whole verse]18. 35Paul also [But Paul, δὲ] and Barnabas continued in Antioch, teaching and preaching the word of the Lord, [in common,μετὰ] with many others also [om. also].
EXEGETICAL AND CRITICAL
Act_15:30-32. a. So when they were dismissed.—Certain religious services were probably held, when the men took leave, as in the case mentioned in Act_13:3. Ἀπολνθέντες, no doubt, refers primarily to the two messengers sent from Jerusalem, as the epistle was placed in hands, according to Act_15:23, compared with Act_15:27, and they alone could deliver it, on their arrival at Antioch, to the congregation. Still, it may be easily conjectured that all the travellers, including Paul, Barnabas, and other Antiochians, were sent away by the congregation of Jerusalem, in a fraternal spirit, and with special religious services.
b. Gathered the multitude together.—As soon as the messengers reached Antioch, they discharged the duties assigned to them, at a meeting which the whole congregation attended; the epistle was delivered and read. The result their was, that the Christians were conscious of no other feelings than those of joy, on account of the παθάκλησις which it contained, that is, its fraternal and tranquillizing language, which completely silenced the Pharisaic demands by which they had been disturbed (Luther: “comfort,” and de Wette somewhat similarly: “tranquillizing assurance.”), [“Παρεκάλεσαν, exhorted (“comforted,” Bengel), which occurs in Act_15:32, does not render it necessary to interpret the noun here: exhortation (Beza, Meyer), for the letter contains but little hortatory matter.” (de Wette).—Tr.].—After the letter had been read, the two messengers, Judas and Silas addressed the assembly, as they too, (καὶ αὐτοὶ), as well as Paul and Barnabas, were endowed with the gift of prophecy [see Act_13:1. b., and the references there.—Tr.], and, as inspired men, could utter holy and inspiring words. They now exhorted the congregation, and strengthened the souls of the believers in their faith, by copiously speaking the living word.
Act_15:33-35. And after they had tarried.—The two messengers of the congregation in Jerusalem, after having spent some time in Antioch, were dismissed by the Christians of the latter city, in order to return to the apostles. They were sent away with religious solemnities and with peace (μετʼ εἰρήνης, with sentiments of peace, and with good wishes, i.e., with blessings). [“The allusion is to the formula that was customary at parting: πορεύου, or, ὕπαγε εἰς εἰρήνην, or, ἐν εἰρήνῃ, Mar_5:34; Luk_7:50; Luk_8:48; Act_16:36; Jam_2:16.” (Meyer).—Tr.]. It appears that both Judas and Silas now returned to Jerusalem; whereas, the conjecture that Silas remained behind in Antioch, was inserted in the text as early as the fifth and sixth centuries, to which Cod. Ephraemi (rescriptus), [C., see above, note 3, appended to the text.—Tr.] and Cod. Cantabrig. [or, Bezæ; D.] belong. [“There is no improbability in supposing, either that Paul sent for Silas before setting out upon his second mission, or that Silas had returned to Antioch in the mean time.” (Alexander).—Tr.]
DOCTRINAL AND ETHICAL
1. Many different modes of exhibiting Christian truth have already been mentioned in the present narrative: παρακαλεῖν and ἐπιστηρίζειν 32, and comp. Act_15:41; Act_14:22; again, διδάσκειν, ver 35, and εὐαγγελίζεσθαι τὸν λόγον τοῦ κυρίου, ibid. The latter phrase, as in Act_14:7; Act_14:21, means the preaching of the Gospel to those who are still unacquainted with its joyful tidings; it describes the work of missionaries. Hence the statement in Act_15:35 refers to certain labors of Paul and Barnabas, partly, in the bosom of the congregation, and partly, beyond its confines, that is, in the vicinity of Antioch. Διδάσκειν describes, specially, the act of communicating doctrinal truth, which is designed to afford still clearer views, and to produce a still deeper conviction of the truth which had already been acknowledged. Παρακαλεῖν, on the other hand, designates the act of exhortation, and is applied to discourses which influence the will and the mind, and form the character of the hearer; its result is ἐπιστηρίζειν, that is, the actual strengthening of his soul.
HOMILETICAL AND PRACTICAL
Act_15:31. Which when they had read, they rejoiced.—This short epistle created joy among them. But how much more should we rejoice that we are permitted to read so many epistles of the apostles! And what a source of joy the entire Bible should be to us, which is, in truth, an epistle of God, addressed to men! (Quesnel).—No one can so fully enjoy the comfort which exemption from the law affords, as those who had previously felt the pressure of this heavy yoke. (Ap. Past.).
Act_15:32. And Judas and Silas … exhorted the brethren.—They have no wish to be idle in Antioch. How happy the faithful teacher’s heart is, when he can conduct souls to the Saviour! The slothful servant, on the other hand, imagines that he has accomplished a vast work, when he complies with his official obligations, and fulfils the public duties which are imperatively demanded. (Ap. Past.).—Even the apostolic age, although it enjoyed the ordinary means of edification furnished by the word of God, did not discard such extraordinary means of strengthening its faith. The glory of the Lord is reflected in each of his servants with a peculiar lustre; the old and well-known evangelical truth often makes a peculiar impression, when it is proclaimed in a manner to which we had not hitherto been accustomed (as at missionary festivals, ecclesiastical diets, etc.). (Williger).
Act_15:33. They were let go in peace from the brethren.—When we have faithfully delivered the message intrusted to us, we can return in peace to him who sent us; Joh_16:5; Joh_16:28. (Starke).—We should not be discouraged, nor apprehend that a religious controversy cannot be decided satisfactorily, provided that the parties fear God, and are willing to receive instruction, (id.).
Act_15:35. Paul also and Barnabas continued, etc.—Remember, O my soul, the weighty saying: “Go, when Jesus calls thee; hasten, when he draws thee; pause, when he restrains thee.”—When Jesus glorifies the day of his grace in any spot, then rejoice that mercy is granted to others.—But when he demands thy services, arise in strength; when his voice is silent in thy soul, make no attempts of thine own. (Zinzendorf).
The bond which unites the Christian congregations: we see it, I. In the teachers who went from one congregation to another with their message; II. In the truth, which, without change, was proclaimed to all alike. (Lisco).—The Gospel of the free grace of God in Christ Jesus, a consolatory epistle addressed to every conscience which is burdened by the law, Act_15:31.—The blessed journey of the messengers of peace, who carry the Gospel with them: I. They convey peace to anxious hearts, Act_15:31; II. They unite believing souls in peace, Act_15:32, comp. with Act_15:24; III. They depart in peace to the mother-church in the heavenly Jerusalem, Act_15:33.—[The Epistle of the church of Jerusalem, Act_15:23-29 : I. Occasion; II. Contents; III. Spirit in which it is written.—The effects produced by the Epistle of the church of Jerusalem, Act_15:30-31 : I. Described: (a) it assigned a proper position to the apostle of the Gentiles (opened a wider door); (b corrected the extreme views of Judæo-Christians (expelled the error concerning righteousness by works); (c) established the Gentile-Christians in their holy faith (free salvation in Christ). II. The circumstances which enabled it to produce such effects: (a) the holy source from which it proceeded; (b) the wisdom which pervaded it; (c) the important principles which it established. III. Lessons taught by these effects: (a) the Christian mode of conducting religious discussions; (b) the benefits arising from a judicious system of church government and discipline; (c) the value of the word of God as the source of light and grace. Tr.]
Footnotes:
[16]Act_15:31. [Instead of consolation (Tynd., Cranm., Geneva, Rheims) the margin of the Engl. Bible offers exhortation. IIαράκλησις, as well as Zuspruch (adopted by Lechler), admits of both versions, according to the context. Robinson (Lex. N. T.), regards the following as the sense: “instruction, teaching, i. e., hortatory.” See Exeg. note, below.—Tr.]
[17]Act_15:33. [Instead of ἀποστόλους, of text. rec. from E. G. H., recent editors read ἀποστείλαντας αὐτους, with A. B. C. D. Cod. Sin., Vulg. (ad eos qui miserant illos), many minuscules, etc.—Tr.]
[18]Act_15:34. The words: ἒδοξε δὲ τῷ Σίλα ἐπιμεῖναῖ αὐτοῦ, of text. rec. [constituting the whole of Act_15:34], are unquestionably spurious, and have been rejected by Griesbach, Lachmann and Tischendorf; they are found only in two uncial MSS. [C.D. and some versions], whereas they are wanting in the other five uncial MSS. [A. B. E. G. H. and also Cod. Sin.], in 50 minuscule mss., several ancient versions, and Chrysostom and Theophylact. [The present text of the Vulg. exhibits the words with the following addition from D.: Judas autem solus abiit Jerusalem, but the latter is omitted in Cod. Amiatinus.] This addition to the text was doubtless made for the reason that, otherwise, Act_15:40 would seem to be unintelligible. [The verse is omitted by Alford, who, with others, supposes that the interpolation is intended “to account for Silas being found again at Antioch, Act_15:40.”—Tr.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv31–36 they rejoiced for the consolation--As the same word is…
they rejoiced for the consolation--As the same word is in Act 15:31 properly rendered "exhorted," the meaning probably is "rejoiced for the exhortation" (Margin), or advice; so wise in itself and so contrary to the imposition attempted to be practiced upon them by the Judaizers.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv30, 33, 34, 35, 36 30. Multitude—The body of the Church, so that this…
30. Multitude—The body of the Church, so that this was an interchange from Church to Church. It was from the mother Church to the daughter Church; a parent response to a filial address.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv30–36 30–35. Reception of the letter and messengers at Antioch.…
30–35. Reception of the letter and messengers at Antioch. Departure of Judas. Silas continues in Antioch
30. came to Antioch] An early reading preferred by recent editors is came down, as in Act_8:5, Jerusalem being regarded as the chief seat of church-government, and the centre of authority. Throughout the Bible the chosen place is always spoken of as one to which men go up.
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gathered the multitude] An expression which shews of how great concern the question had become to the whole Christian body. The same word is used above (Act_15:12) of the assembly of Christians at Jerusalem.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv30, 31, 32, 33, 35, 36 (30) When they were dismissed, they came to Antioch.—It…
(30) When they were dismissed, they came to Antioch.—It is natural, in the absence of anything to the contrary, to infer that they returned, as they had come, through Samaria and Phœnicia, and gladdened the hearts of the disciples there by telling them of the triumph which had been won at Jerusalem for the cause of freedom.
They delivered the epistle.—We can picture to ourselves the eager excitement of that moment, the listening crowds, the letter, which as a formal missive would be sealed and tied round with thread, solemnly opened and read out aloud, mortification and murmurs on the one side, clamorous applause on the other, as each sentence repudiated the claims of the Judaisers and confirmed the principles and the work of St. Paul and Barnabas. To the Gentile converts it was, indeed—won, as it had been, after a hard battle—as the great charter of their freedom.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv30–36 They, when they were dismissed, came down for when…
They, when they were dismissed, came down for when they were dismissed, they came, A.V.; having gathered for when they had gathered, A.V. The multitude does not exactly express the idea of to plhqov, which is the fullness or the whole of the body spoken of. Thus Luk_1:10, Pan to plhqov tou laou is "The whole congregation;" ou Luk_2:13, Plhqov stratiav oujrani) is "The whole heavenly (Luk_19:37)
Apan to plhqov twn maqhtwn, The whole company of the disciples;" also Act_6:2 and Act_4:32, Tontwn is "The whole company of believers;" Act_22:3-6, To plhqov tou laou is "The whole body of the people;" in ver. 12 of this chapter, Pan to plhqov is "The whole Church of Jerusalem." So here, To plhqov means "The whole Church.
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Vers. 30-34. Effects of the mission from the Church.
The few words of the decision gave rise to a large joy and consolation at Antioch. Let us generalize this.
I THE GOSPEL BRINGS PEACE TO TROUBLED HEARTS. Freedom from the yoke of the Law only truly to be enjoyed by those who have previously smarted and groaned beneath that yoke.
II IT UNITES THE SOULS OF BELIEVERS IN PEACE. Judas and Silas, by the exercise of their prophetic gifts, exhorted and strengthened the brethren. The faithful teacher"s heart is in his element in bringing souls to the Savior.
III IT LEADS IN PEACE TOWARDS THE HEAVENLY JERUSALEM, TO THE MOTHER CHURCH ABOVE. They were sent with peace from the brethren to those who sent them forth. All interchange of love on earth, all messages of reconciliation, are prophetic of and prepare for the home of peace above. J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v36 And some days after Paul said unto Barnabas, Let…
Act_15:36
And some days after Paul said unto Barnabas, Let us go again and visit our brethren … and see how they do.
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Church visitation
Paul felt that he was not called to spend a peaceful though laborious life at Antioch, but that his true work was far off among the Gentiles (Act_22:21). He knew that his campaigns were not ended; that as a soldier of Jesus Christ, he must not rest from his warfare, but must endure hardness, that he might please Him who had called him. As a careful physician he remembered that they, whose recovery from sin had begun, might be in danger of relapse, or to use another metaphor, he said, Come, let us get up early to the vineyards: let us see if the vine flourish (Son_7:12). We notice here for the first time, a trace of that tender solicitude concerning his converts, that earnest longing to behold their faces, which appears in the letters which he wrote afterwards, as one of the most remarkable and attractive features of his character. Paul was the speaker, not Barnabas. The latters feelings might not be so deep, nor his anxiety so urgent. Paul thought, doubtless, of the Pisidians and Lycaonians, as he thought afterwards at Athens and Corinth of the Thessalonians, from whom he had been lately taken (2Th_2:17; 2Th_3:10). He was not ignorant of Satans devices. He feared lest by any means the tempter had tempted them, and his labour had been in vain (1Th_3:5). He stood in doubt of them, and desired to be present with them once more (Son_4:2). We are here reminded of the importance of continuing a religious work when once begun. We have had the institution of presbyters, and of councils, and now we have an example of that system of Church visitation, of the happy effects of which we have still some experience, when we see weak resolutions strengthened, and expiring faith rekindled, in confirmations at home, or in missionary settlements abroad. (J. S. Howson.)
The pastors visit to his flock
Solomon tells us that to everything there is a season, etc. Among these he specifies a time to plant and a time to build up. The husbandman must not only sow, but he must use other arts of cultivation, to ensure the abundant crop; and the architect must not content himself with laying the foundation, but must rear the superstructure. Thus, too, it should be with the ministers of the gospel. There is a season when they are to break up the fallow ground, and one in which they should examine whether their labours have been successful--a season when, having laid the basis, they are to build thereon, and raise to higher elevation that structure which is to grow into a holy temple of the Lord.
I. Let me offer some prefatory remarks which rise out of the text.
1. Christianity is a religion of benevolence. Those greatly mistake its character who suppose that its possessors are to become recluse. Nor does it merely refine and direct our social affections, in reference to the ordinary engagements of life, but it renders their subject solicitous for the best welfare of those by whom he is surrounded. It was on the principle of holy love giving birth to pious zeal, that Paul and Barnabas went among the heathen preaching the gospel of the kingdom. They were solicitous for the improvement of those who had received the truth in the love of it. Here is a test by which to try our ministry--we are not to be content with calling men out of darkness into marvellous light, but we must be anxious for their advancement in religion.
2. Christian ministers and people should stir one another up to works of usefulness. Barnabas was incited to this particular part of his work by Paul. Now this teaches us to provoke one another, to love and to good works. This association is important. It often happens that one has knowledge but no wisdom, ardour but no discretion, and therefore his companion may act as a regulator to the rapid movements of the watch or a machine, etc. Besides which, two are better than one, in counsel, strength, courage, probable success, because, bye combination of their talent and energy, they may accomplish what the solitary individual could never effect.
3. Wherever the disciples of Christ travel, they should endeavour to do some good on the spots which they visit.
4. Expectations of fruitfulness in proportion to the means of cultivation are justly cherished. Paul and Barnabas visited the Churches, hoping to witness the auspicious results of their missionary efforts.
II. Indulge in some close interrogations as to your state.
1. Personally.
(1) Sinners! How is it with you? Have you reaped any advantage from the discourses which you have often heard?
(2) Believers! How do you do? What of your knowledge? is it more clear, extensive, deep? What of your faith? does it embrace more firmly the testimony of Jesus? What of your love? is it more fervent? What of your patience? does it bear with more submission the afflictive dispensations of providence? What of your zeal?
(3) Backsliders! How is it with you? Have you seen your error and mourned your departures from God?
(4) Afflicted Christians! How do you do? Are your trials mortifying your corruptions?
(5) Young people! How do you do?
(6) You that are advanced in life! how is it with you? Are you like old trees stretching your fibrous roots wider and deeper into the earthly soil on which you stand?
2. Relative. My inquiry is, whether you whom God has set in families have established an altar in your houses. Is there a spirit and life in your sacred transactions? And are you guarding against those hindrances to these engagements which will multiply upon us without great caution? Do you, mothers, take your little ones alone, and converse with them about Him who says, Suffer little children to come unto Me? Do you, fathers, charge your offspring to fear the Lord in their youth? But, perhaps, some will say, we have no families. Have you any leisure hours? Are you living an idle and a selfish life?
3. Collectively. Suffer me to ask whether as a Christian society you are constantly bearing one another on your hearts before God in prayer--whether you are regular in your observance of the Lords Supper, and are walking in love, as Christ also loved you and gave Himself for you? whether you are sustaining the several institutions connected with your place of worship?
III. Glance at the advantages which are likely to result from this inquiry.
1. It will tend to the removal of obstructions to the prosperity of our Christian society. The artificer and the engineer frequently look into the works of the watch, or the wheels and different parts of the machine, that they may remedy any defect which examination may discover. The husbandman often walks along the fields which he has sown, to notice whether the weeds are growing there; and he cuts down the thistles and nettles, which would hinder the growth of the corn. Thus we may discover and correct those evils which are apt to creep into the best constituted communities on earth.
2. It sets the minds of many at work. The spirit of anxiety on behalf of yourselves will necessarily produce a solicitude on behalf of your families, etc. Thus all reap the benefit.
3. May I be allowed to make a reference to our own ministerial encouragement and satisfaction? You, who are in business, are not content unless you are making a profitable concern of your avocation, and are grieved if you are not making a good percentage on your capital. And do you think that we do not long for success in our occupation of saving souls from death, and winning them to Christ?
4. To all which I will add, that another result will be the extension of such an aspect in the Church, as to produce a favourable impression upon spectators without. They will see that Christianity is not a mere profession, but a real and important business. (J. Clayton, A. M.)
Revisiting the Churches
I. Revisiting the churches. The converts old faults still clung to them in part, and their union in the same Churches stirred up strifes. They were but weak bands in the midst of worldly and licentious communities. No wonder that their spiritual father felt the necessity of confirming their faith (Act_16:36; Act_16:41). Brief report of a large work, parts of which are more fully disclosed in the epistles. Such labours are the main work of every pastor, too commonly underestimated in comparison with revival effort. The evangelist comes to a people with many advantages, and no wonder that he succeeds. But the hardest work yet remains--to lead the new converts from the excitement of revival scenes to the steady activity and growth to daily religion in commonplace surroundings.
II. The new work. Old scenes arouse longings for new service. On the edge of the light the darkness is terribly visible. The better to do this new work, Paul finds a companion to take Marks place in Timothy, who had doubtless been converted with his mother and grandmother during the apostles first visit, and had already gained the confidence and praise of the Church. He is circumcised, simply to avoid needless irritation of Jewish prejudice, and then ordained, making a good profession before many witnesses. The work in Phrygia and Galatia is told in a single sentence, with that inspired reticence which is more surprising than speech. Paul and his companions seem to have been inclined to devote themselves to a region so important and receptive; but God was calling them another way. We note in passing that this heavenly control is attributed first to the Holy Spirit, then to the Spirit of Jesus, then to God. So Ananias and Sapphira are said to lie to the Holy Ghost, unto God, and to tempt the Spirit of the Lord. These unstrained allusions show how deeply fixed in the early Church was the doctrine of the Divine Trinity. Very striking, also, are the disclosures of the Lords guidance of His servants. In planning his journey to this point, the apostle depended upon what we may call business sagacity--his knowledge of the Churches and their needs. Now pushing on to promising work, he is suddenly turned away by direct supernatural interposition. Then comes the most vivid disclosure, calling to strange and overwhelming tasks. How like the Christian life of today! At one period our path leads on in common, uneventful ways. We realise no Divine guidance, no special care or appointed mission. Again, in the thick of useful labours, we are hindered, forbidden. Sickness, loss, failure, etc., sharply arrest us, to our wonder and grief. But there are glorious hours when the call comes divinely clear, as it did to Paul at Treas. The blood of Trojan and Greek had stained the earth where he stood. Xerxes, Alexander, and Caesar had lingered here, and crossed to their conquests. But the grandest event which ever happened on that shore was the vision and the cry which led the gospel of Christ into that continent which ruled for centuries the mind and the heart of the world. Conclusion: One great truth breathes through the whole--the living Christ is always present in His Church.
1. How else could He trust us with such interests?
2. How else could we bear such responsibilities. (Sermons by the Monday Club.)
Pauls second missionary journey
I. The work resumed.
1. Working together. The Council at Jerusalem had been an interruption, but was more profitable to the Church than if the apostles had kept on with their work. For the settling of great principles, at times even a revival may well stop. And the principle which they went to settle was one that strengthened the nerve of revival effort among the Gentiles.
2. Working apart.
(1) The cause of the separation, from which we learn that a quarrel can arise--
(a) Over a very good cause.
(b) Between very good men.
(c) Between very good friends.
(2) The results of separation. A division of the field of labour. By this the whole field was more quickly revisited, and Mark made into a good worker for Christ.
II. The work prospered.
1. The workers increased (Act_16:1).
2. The Churches increased. The Churches were strengthened by the visit, and so increased in number daily. Each day was a birthday of souls. There were no blank days in their books of record.
III. The work enlarged.
1. Guided by the Spirit. Twice the Spirit did not allow the missionaries to preach the Word where they were inclined to proclaim it. He suffered them to work in Galatia and Phrygia. In the latter region they gathered some disciples (Act_18:23), and in the former there grew up some Churches as the fruit of their labours (Gal_1:2). But they were forbidden of the Holy Ghost to speak the word in Asia, and when they essayed to go into Bithynia, the Spirit of Jesus suffered them not.
2. Called by the Spirit. Come over into Macedonia, and help us. Now they understood why they had not been permitted to preach in Asia, or to go into Bithynia. God had closed those doors that He might open to them a wider one. The call of the heathen today for the gospel is a call of the Spirit. (M. C. Hazard.)
Pauls second missionary journey
I. A new journey decided on.
1. The reason for this decision. It shows Pauls zeal. Had he not already done his share of this perilous work? It was very pleasant at Antioch. It needs a missionary fully to understand the sweetness of that simple phrase, with the disciples. It was not only pleasant to abide at Antioch; certainly they were very useful there, teaching and preaching this word of the Lord. Why not let well enough alone? What an appalling mass of work yet remained to be done at home! But God saw that the best thing for Antioch herself was to send forth her best men to distant and still darker fields. The missionary force sent to Antioch, and then to Asia Minor and to Europe, did not weaken--it strengthened--the Church at Jerusalem (Act_15:3-4). It rolled back to the Churches at home accumulating and mighty evidence of the power and faithfulness of their living Lord.
2. The preparations for the journey. Who shall form the party? Important question! It is a vital matter, both for their happiness and their usefulness, that they should be congenial companions--especially that they should feel great confidence in each other. Paul felt that he must be sure of his comrades. Still, it is not strange that Barnabas should have favoured his young relative. They could not agree, and accordingly they wisely decided to divide the field. So, to a great extent, our missionaries do today. It would be somewhat difficult for Methodists and Baptists and Presbyterians and Episcopalians all to work together in the same party and on the same ground. And they need not. The field is large enough to give to each body a place of its own. Yet their hearts are one. Paul chose Silas, already well known and useful, for his companion, and after a farewell meeting in which the Church with prayer and words of love commended them to the grace of God, the two departed.
II. The plan of their journey.
1. The former fields were revisited.
(1) What did those fields need?
(a) Sympathy. He knew that the converts must suffer much tribulation. And there are tens of thousands of Christian converts in heathen lands today in equal need of sympathy from us.
(b) Inspection. Let us go again and see how they do. Read closely the allusions in the Acts and Epistles to the first Churches, and you will see that they needed careful supervision. These converts had just been plucked out of utter paganism. Even their elders and preachers were in many cases men who had never seen a Christian example except for a few days in Paul. It was inevitable that errors and abuses should creep in. This necessity is the same now.
(c) Instruction. A thousand questions plain to us were new and full of perplexity to them. Discussions about so simple a thing as the meats they might eat arose, and there was need of special warning and teaching respecting some matters of the most ordinary morality (chap. 15:29). Think of Paul in the fulness of his Christian knowledge and his power burying himself for years in remote provinces to teach these weak, dark-minded people the first beginnings of Christian truth on such points as these! It may well rebuke the folly and fastidiousness of any Christians who feel themselves too nicely educated to take a Sunday school class, and the vanity of any preachers who think themselves too gifted to expend their lives on the heathen or even on a country parish in their own land.
(2) What they gave.
(a) Multiplying converts. Paul found that the Churches he had planted increased in numbers daily. His visit gave them a new impulse. The parallel between missions then and now is still maintained. In no part of Christendom today is the rate of increase in the Churches equal to what we see in the Churches planted in heathen lands.
(b) Ripening Christian character. These converts were established in the faith. Notwithstanding the faults to be expected both in Pauls day and ours, there has always been witnessed growth in knowledge and grace, and on every field lives which have filled the hearts of our missionaries with joy.
(c) Most notable help. From the neighbourhood of Derbe came Timothy. The annals of modern missions tell of numbers who, without his advantages, have more than equalled the devotion and courage of Timothy. Have you ever read the life of Quala, the native preacher of Burma, or of Papehia, the first fruits of Tahiti?
2. New fields were opened. Phrygia and Galatia, large provinces north of Lycaonia, are traversed by them. There also Churches sprang up as the result of their labours (1Co_16:1). At a point about a hundred and fifty miles from the coast Paul would stand with Bithynia on his right, mountainous, but wealthy and populous, a favourite region with the emperors of Rome; on his left Asia, with its great ports and cities, Ephesus, Sardis, Thyatira, Laodicea, Philadelphia, Smyrna, with vast populations sunken in idolatry and utterly ignorant of the gospel. What a field! And it is just at hand. It seems a well-laid plan, but it is for some unknown reason forbidden by the Holy Ghost. Paul then turns northward; but again The Spirit suffered them not. Mysia also, under the same Divine intimations, they are compelled to pass by. It must have seemed a strange providence! What is this unknown plan which God has laid? At length they reach Troas. It is a great mercantile city. Is this their destination? No. Thus far all their own plans are thwarted, although no doubt formed with thought and prayer. But they need not mourn. They are now to see Gods plan disclosed. That night there is given to Paul a vision: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia and help us. Yes, to another continent the seed of the gospel is to be borne. It is to be planted. God shall watch over its growth and spread in those new lands. Then Paul may return and preach in Asia.
(1) It is a circumstance useful for us to notice that even so good a man as Paul is often led by God in the dark.
(2) A lesson is found in Pauls interpretation of the vision. That Macedonian phantom called for help. Upon the wharf at Troas stood four wayworn travellers, unknown, penniless. What succour had Greece to ask from them? There never had been a civilisation on earth equal to hers, and yet there she lay, wretched and guilty beyond anything which we are permitted to describe. What wonder is it that when Paul heard that prayer for help he gathered assuredly that the Lord had called him to preach the gospel unto them! Give the gospel, first of all, if you would give sure help to any people. Would you help a fellowman? Tell him of Christ. Would you help your country? See to it that every village and every lane in her crowded cities is reached by the gospel. Would you help this unhappy world? Then hasten in the spirit and the wisdom of Paul to bear the gospel to every Macedonian shore. (A. Mitchell, D. D.)
Pauls second missionary journey
1. Christianity is essentially missionary in its purpose.
2. God will direct by hindering or helping His servants in doing His work.
3. God wants the best equipped servants for missionaries.
4. God will not allow honest differences among His servants to hinder the gospels progress.
5. God will always give increase in numbers where His people are established in the faith.
6. The gospel will have accomplished its purpose only, when there shall be none to cry--Come over and help us! (J. M. King, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v36 Chapter 11
Chapter 11
APOSTOLIC QUARRELS AND THE SECOND TOUR.
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Act_15:36; Act_15:39; Act_16:6; Act_16:8-9
THE second missionary tour of St. Paul now claims our attention, specially because it involves the first proclamation of Christianity by an apostle within the boundaries of Europe. The course of the narrative up to this will show that any Christian effort in Europe by an apostle, St. Peter or any one else prior to St. Pauls work, was almost impossible. To the Twelve and to men like-minded with them, it must have seemed a daring-innovation to bring the gospel message directly to bear upon the masses of Gentile paganism. Men of conservative minds like the Twelve doubtless restrained their own efforts up to the time of St. Pauls second tour within the bounds of Israel, according to the flesh, in Palestine and the neighbouring lands, finding there an ample field upon which to exercise their diligence. And then when we turn to St. Paul and St. Barnabas, who had dared to realise the free-ness and fulness of the gospel message, we shall see that the Syrian Antioch and Syria itself and Asia Minor had hitherto afforded them scope quite sufficient to engage their utmost attention. A few moments reflection upon the circumstances of the primitive Christian Church and the developments through which Apostolic Christianity passed are quite sufficient to dispel all such fabulous incrustations upon the original record as those involved in St. Peters episcopate at Antioch or his lengthened rule over the Church at Rome. If the latter story was to be accepted, St. Peter must have been Bishop of Rome long before a mission was despatched to the Gentiles from Antioch, if not even before the vision was seen at Joppa by St. Peter when the admission of the Gentiles to the Church was first authorised under any terms whatsoever. In fact, it would be impossible to fit the actions of St. Peter into any scheme whatsoever, if we bring him to Rome and make him bishop there for twenty-five years beginning at the year 42, the time usually assigned by Roman Catholic historians. It is hard enough to frame a hypothetical scheme, which will find a due and fitting place for the various recorded actions of St. Peter, quite apart from any supposed Roman episcopate lasting over such an extended period. St. Peter and St. Paul had, for instance, a dispute at Antioch of which we read much in the second chapter of the Galatian epistle. Where shall we fix that dispute? Some place it during the interval of the Synod at Jerusalem and the second missionary tour of which we now propose to treat. Others place it at the conclusion of that tour, when St. Paul was resting at Antioch for a little after the work of that second journey. As we are not writing the life of St. Paul, but simply commenting upon the narratives of his labours as told in the Acts, we must be content to refer to the Lives of St. Paul by Conybeare and Howson, and Archdeacon Farrar, and to Bishop Lightfoots "Galatians," all of whom place this quarrel before the second tour, and to Mr. Findlays "Galatians" in our own series, who upholds the other view. Supposing, however, that we take the former view in deference to the weighty authorities just mentioned, we then find. that there were two serious quarrels which must for a time have marred the unity and Christian concord of the Antiochene Church.
The reproof of St. Peter by St. Paul for his dissimulation was made on a public occasion before the whole Church. It must have caused considerable excitement and discussion, and. raised much human feeling in Antioch. Barnabas too, the chosen friend and companion of St. Paul, was involved in the matter, and must have felt himself condemned in the strong language addressed to St. Peter. This may have caused for a time a certain amount of estrangement between the various parties. A close study of the Acts of the Apostles dispels at once the notion men would fain cherish, that the apostles and the early Christians lived just like angels without any trace of human passion or discord. The apostles had their differences and misunderstandings very like our own. Hot tempers and subsequent coolnesses arose, and produced evil results between men entrusted with the very highest offices, and paved the way, as quarrels always do, for fresh disturbances at some future time. So it was at Antioch, where the public reproof of St. Peter by St. Paul involved St. Barnabas, and may have left traces upon the gentle soul of the Son of Consolation which were not wholly eradicated by the time that a new source of trouble arose.
The ministry of St. Paul at Antioch was prolonged for some time after the Jerusalem Synod, and then the Holy Ghost again impelled him to return and visit all the Churches which he had founded in Cyprus and Asia Minor. He recognised the necessity for supervision, support, and guidance as far as the new converts were concerned, The seed might be from heaven and the work might be Gods own, but still human effort must take its share and do its duty, or else the work may fail and the good seed never attain perfection. St. Paul therefore proposed to Barnabas a second joint mission, intending to visit "the brethren in every city wherein they had proclaimed the word of the Lord." Barnabas desired to take with them his kinsman Mark, but Paul, remembering his weakness and defection on their previous journey, would have nothing to say to the young man. Then there arose a sharp contention between them, or as the original expression is, there arose a paroxysm between the apostles, so that the loving Christian workers and friends of bygone years, "men who had hazarded their lives for the name of our Lord Jesus Christ," separated the one from the other, and worked from henceforth in widely different localities.
I. There are few portions of the Acts more fruitful in spiritual instruction, or teeming with. more abundant lessons, or richer in application! to present difficulties, than this very incident. Let us note a few of them. One thought, for instance, which occurs at once to any reflecting mind is this: what an extraordinary thing it is that two such holy and devoted men as Paul and-Barnabas should have had a quarrel at all; and. when they did quarrel, would it not have been far better to have hushed the matter up and never! have let the world know anything at all about it?
Now I do not say that it is well for Christian people always to proclaim aloud and tell the world at large all about the various unpleasant circumstances of their lives, their quarrels, their misunderstandings, their personal failings and backslidings. Life would be simply intolerable did we live always, at all times, and under all circumstances beneath the full glare of publicity. Personal quarrels too, family jars and bickerings, have a rapid tendency to heal themselves if kept in the gloom, the soft, toned, shaded light of retirement. They have an unhappy tendency to harden and perpetuate themselves when dragged beneath the fierce light of public opinion and the outside world. Yet it is well for the Church at large that such a record has been left for us of the fact that the quarrel between Paul and Barnabas waxed so fierce that they departed the one from the other, to teach us what we are apt to forget-the true character of the apostles. Human nature is intensely inclined to idolatry. One idol may be knocked down, but as soon as it is displaced the heart straightway sets to work to erect another idol in its stead, and men have been ready to make idols of the apostles. They have been ready to imagine them supernatural characters tainted with no sin, tempted by no passion, weakened by no infirmity. If these incidents had not been recorded-the quarrel with Peter and the quarrel with Barnabas-we should have been apt to forget that the apostles were men of like passions with ourselves, and thus to lose the full force-the bracing, stimulating force-of such exhortations as that delivered by St. Paul when he said to a primitive Church, "Follow me, as I, a poor, weak, failing, passionate man, have followed Christ." We have the thorough humanity of the apostles vigorously presented and enforced in this passage. There is no suppression of weak points, no accentuation of strong points, no hiding of defects and weaknesses, no dwelling Upon virtues and graces. We have the apostles presented at times vigorous, united, harmonious; at other times weak, timorous, and cowardly.
Again, we note that this passage not only shows us the human frailties and weaknesses which marked the apostles, and found a place in characters and persons called to the very highest places; it has also a lesson for the Church of all time in the circumstances which led to the quarrel between Paul and Barnabas. We do well to mark carefully that Antioch saw two such quarrels, the one of which, as we have already pointed out, may have had something to say to the other. The quarrel between St. Paul and St. Peter indeed has a history which strikingly illustrates this tendency of which we have just now spoken. Some expositors, jealous of the good fame and reputation and temper of the apostles, have explained the quarrel at Antioch between St. Paul and St. Peter as not having been a real quarrel at all, but an edifying piece of acting, a dispute got up between the apostles to enforce and proclaim the freedom of the Gentiles, a mere piece of knavery and deception utterly foreign to such a truth-loving character as was St. Pauls. It is interesting, however, to note as manifesting their natural characteristics, which were not destroyed, but merely elevated, purified, and sanctified by Divine grace, that the apostles Paul and Barnabas quarrelled about a purely personal matter. They had finished their first missionary tour on which they had been accompanied by St. Mark, who had acted as their attendant or servant, carrying, we may suppose, their luggage, and discharging all. the subordinate offices such service might involve. The labour and toil and personal danger incident to such a career were too much for the young man. So with all the fickleness, the weakness, the want of strong definite purpose we often find in young people, he abandoned his work simply because it involved the exercise of a certain amount of self-sacrifice. And now, when Paul and Barnabas are setting out again, and Barnabas wishes to take the same favourite relative with them, St. Paul naturally objects, and then the bitter, passionate quarrel ensues. St. Paul just experienced here what we all must more or less experience, the crosses and trials of public life, if we wish to pass through that life with a good conscience. Public life, I say-and I mean thereby not a political life, which alone we usually dignify by that name, but the ordinary. life which every man and every woman amongst us must live as we go in and out and discharge our duties amid our fellow-men, -public life, the life we live once we leave our closet communion with God in the early morning till we return thereto in the eventide, is in all its department most trying. It is trying to temper, and it is. trying to principle, and no one can hope to pass through it without serious and grievous temptations. I do not wonder that men have often felt, as the old Eastern monks did, that salvation was more easily won in solitude than in living and working amid the busy haunts of men where bad temper and hot words so often conspire to make one return home from a hard days work feeling miserable within on account of repeated falls and shortcomings. Shall we then act as. they did? Shall we shut out the world completely and cease to take any part in a struggle which seems to tell so disastrously upon the-equable calm of our spiritual life? Nay, indeed, for such a course would be unworthy a soldier of the Cross, and very unlike the example shown by the blessed apostle St. Paul, who had to battle not only against others, but had also to. battle against himself and his own passionate. nature, and was crowned as a victor, not because-he ran away, but because he conquered through the grace of Christ.
And now it is well that we should note the special trials he had to endure. He had to fight against the spirit of cowardly self-indulgence in others, and he had to fight against the spirit of jobbery. These things indeed caused the rupture in the apostolic friendship. St. Barnabas, apostle though he was, thought far more of the interests of his cousin than of the interests of Christs mission. St. Paul with his devotion to. Christ may have been a little intolerant of the weakness of youth, but he rightly judged that one who had proved untrustworthy before should not be rapidly and at once trusted again. And St. Paul was thoroughly right, and has left a very useful and practical example. Many young men among us are like St. Mark. The St. Marks of our own day are a very numerous class. They have no respect for their engagements. They will undertake work and allow themselves. to be calculated upon, and arrangements to be made accordingly. But then comes the stress of action, and their place is found wanting, and the work undertaken by them is found undone. And then they wonder and complain that their lives are unsuccessful, and that men and women who are in earnest will not trust or employ them in the future! These are the men who are the social wrecks in life. They proclaim loudly in streets and highways the hard treatment which they have received. They tell forth their own misery, and speak as if they were the most deserving and at the same time the most ill-treated of men; and yet they are but reaping as they have sown, and their failures and their misfortunes are only the due and fitting rewards of their want of earnestness, diligence, and self-denial. To the young this episode proclaims aloud. Respect your engagements, regard public employments as solemn contracts in Gods sight. Take pains with your work. Be willing to endure any trouble for its sake. There is no such thing as genius in ordinary life. Genius has been well defined as an infinite capacity for taking pains. And thus avoid the miserable weakness of St. Mark, who fled from his work because it entailed trouble and self-denial on his part.
Then, again, we view St. Paul with admiration because he withstood the spirit of jobbery when it displayed itself even in a saint. Barnabas in plain language wished to perpetrate a job in favour of a member of his family, and St. Paul withstood him. And how often since has the same spirit thus displayed itself to the injury of Gods cause! Let us note how the case stood. St. Barnabas was a good pious man of very strong emotional feelings. But he allowed himself to be guided, as pious people often do, by their emotions, affections, prejudices, not by their reason and judgment. With such men, when their affections come into play, jobbery is the most natural thing in the world. It is the very breath of their nostrils. It is the atmosphere in which they revel. Barnabas loved his cousin John Mark, with strong, powerful, absorbing love, and that emotion blinded Barnabas to Marks faults, and led him on his behalf to quarrel with his firmer, wiser, and more vigorous friend. Jobbery is a vice peculiar to no age and to no profession. It flourishes in the most religious as in the most worldly circles. In religious circles it often takes the most sickening forms, when miserable, narrow selfishness assumes the garb and adopts the language of Christian piety. St. Pauls action proclaims to Christian men a very needful lesson. It says, in fact, Set your faces against jobbery of every kind. Regard power, influence, patronage as a sacred trust. Permit not fear, affection, or party spirit to blind your eyes or prejudice your judgment against real merit; so shall you be following in the footsteps of the great Apostle of the Gentiles, with his heroic championship of that which was righteous and true, and of One higher still, for thus you shall be following the Masters own example, whose highest praise was this: "He loved righteousness, and hated iniquity."
We have now bestowed a lengthened notice upon this quarrel, because it corrects a very mistaken notion about the apostles, and shows us how thoroughly natural and human, how very like our own, was the everyday life of the primitive Church. It takes away the false halo of infallibility and impeccability with which we are apt to invest the apostles, making us view them as real, fallible, weak, sinful men like ourselves, and thereby exalts the power of that grace which made them so eminent in Christian character, so abundant in Christian labours. Let us now apply ourselves to trace the course of St. Pauls second tour.
The effect of the quarrel between the friends was that St. Paul took Silas and St. Barnabas took Mark, and they separated; the latter going to Cyprus, the native country of Barnabas, while Paul and Silas devoted themselves to Syria and Asia Minor and their Churches. The division between these holy men became thus doubly profitable to the Church of Christ. It is perpetually profitable, by way of warning and example, as we have just now shown; and then it became profitable because it led to two distinct missions being carried on, the one in the Island of Cyprus, the other on the continent of Asia. The wrath of man is thus again overruled to the greater glory of God, and human weakness is made to promote the interests of the gospel. We read, too, "they parted asunder, the one from the other." How very differently they acted from the manner in which modern Christians do! Their difference in opinion did not lead them to depart into exactly the same district, and there pursue a policy of opposition the one against the other. They sought rather districts widely separated, where their social differences could have no effect upon the cause they both loved. How very differently modern Christians act, and how very disastrous the consequent results! How very scandalous, how very injurious to Christs cause, when Christian missionaries of different communions appear warring one with another in face of the pagan world! Surely the world of paganism is wide enough and large enough to afford scope for the utmost efforts of all Christians without European Christendom exporting its divisions and quarrels to afford matter for mockery to scoffing idolaters! We have heard lately a great deal about the differences between Roman Catholic and Protestant missionaries in Central Africa, terminating in war and bloodshed and in the most miserable recriminations threatening the peace and welfare of the nations of Europe. Surely there must have been an error of judgment somewhere or another in this case, and Africa must be ample enough to afford abundant room for the independent action of the largest bodies of missionaries without resorting to armed conflicts which recall the religious wars between the Roman Catholic and the Protestant Cantons of Switzerland! With the subsequent labours of Barnabas we have nothing to do, as he now disappears from the Acts of the Apostles, though it would appear from a reference by St. Paul- 1Co_9:6, "Or I only, and Barnabas, have we not a right to forbear working?"-as if at that time, four or five years after the quarrel, they were again labouring together at Ephesus, where First Corinthians was written, or else why should Barnabas be mentioned in that connection at all.
Let us now briefly indicate the course of St. Pauls labours during the next three years, as his second missionary tour must have extended over at least that space of time. St. Paul and his companion Silas left Antioch amid the prayers of the whole Church. Evidently the brethren viewed Pauls conduct with approbation, and accompanied him therefore with fervent supplications for success in his self-denying labours. He proceeded by land into Cilicia and Asia Minor, and wherever he went he delivered the apostolic decree in order that he might counteract the workings of the Judaisers. This decree served a twofold purpose. It relieved the minds of the Gentile brethren with respect to the law and its observances, and it also showed to them that the Jerusalem Church and apostles recognised the Divine authority and apostolate of St. Paul himself, which these "false brethren" from Jerusalem had already assailed, as they did four or five years later both in Galatia and at Corinth. We know not what special towns St. Paul visited in Cilicia, but we may be sure that the Church of Tarsus, his native place, where in the first fervour of his conversion he had already laboured for a considerable period, must have received a visit from him. We may be certain that his opponents would not leave such an important town unvisited, and we may be equally certain that St. Paul, who, as his Epistles show, was always keenly alive to the opinion of his converts with respect to his apostolic authority, would have been specially anxious to let his fellow townsmen at Tarsus see that he was no unauthorised or false teacher, but that the Jerusalem Church recognised his work and teaching in the amplest manner.
Starting then anew from Tarsus, Paul and Silas set out upon an enormous journey, penetrating, as few modern travellers even now do, from the southeastern extremity of Asia Minor to the northwestern coast, a journey which, with its necessarily prolonged delays, must have taken them at least a year and a half. St. Paul seems to have carefully availed himself of the Roman road system. We are merely given the very barest outline of the course which he pursued, but then, when we take up the index maps of Asia Minor inserted in Ramsays "Historical Geography of Asia Minor," showing the road systems at various periods, we see that a great Roman road followed the very route which St. Paul took. It started from Tarsus and passed to Derbe, whence of course the road to Lystra, Iconium, and Antioch had already been traversed by St. Paul. He must have made lengthened visits to all these places, as he had much to do and much to teach. He had to expound the decree of the Apostolic Council, to explain Christian truth, to correct the errors and abuses which were daily creeping in, and to enlarge the organisation of the Christian Church by fresh ordinations. Take the case of Timothy as an example of the trouble St. Paul must have experienced. He came to Derbe, where he first found some of the converts made on his earlier tour; whence he passed to Lystra, where he met Timothy, whose acquaintance he had doubtless made on his first journey. He was the son of a Jewess, though his father was a Gentile. St. Paul took and circumcised him to conciliate the Jews. The Apostle must have bestowed a great deal of trouble on this point alone, explaining to the Gentile portion of the Christian community the principles on which he acted and their perfect consistency with his own conduct at Jerusalem and his advocacy of Gentile freedom from the law. Then he ordained him. This we do not learn from the Acts, but from St. Pauls Epistles to Timothy. The Acts simply says of Timothy, "Him would Paul have to go forth with him." But then when we turn to the Epistles written to Timothy, we find that it was not as an ordinary companion that Timothy was taken. He went forth as St. Paul himself had gone forth from the Church of Antioch, a duly ordained and publicly recognised messenger of Christ. We can glean from St. Pauls letters to Timothy the order and ceremonies of this primitive ordination. The rite, as ministered on that occasion, embraced prophesyings or preachings by St. Paul himself and by others upon the serious character of the office then undertaken. This seems plainly intimated in 1Ti_1:18 : "This charge I commit unto thee, my child Timothy, according to the prophecies which went before on thee"; while there seems a reference to his own exhortations and directions in 2Ti_2:2. where he writes, "The things which thou hast heard from me among many witnesses, the same commit thou to faithful men." After this there was probably, as in modern ordinations, a searching examination of the candidate, with a solemn profession of faith on his part, to which St. Paul refers in 1Ti_6:12, "Fight the good fight of faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses. I charge thee in the sight of God who quickeneth all things, and of Christ Jesus, who before Pontius Pilate witnessed the good confession; that thou keep the commandment without spot, without reproach, until the appearing of our Lord Jesus Christ." And finally there came the imposition of hands, in which the local presbyters assisted St. Paul, though St. Paul was so far the guiding and ruling personage that, though in one place {1Ti_4:14} he speaks of the gift of God which Timothy possessed, as given "by prophecy with the laying on of the hands of the presbytery," in another place he describes it as given to the young evangelist by the imposition of St. Pauls own hands. {2Ti_1:6} This ordination of Timothy and adoption of him as his special attendant stood at the very beginning of a prolonged tour throughout the central and northern districts of Asia Minor, of which we get only a mere hint in Act_16:6-8 : "They went through the region of Phrygia and Galatia, having been forbidden of the Holy Ghost to speak the word in Asia; and when they were come over against Mysia, they essayed to go into Bithynia; and the Spirit of Jesus suffered them not; and passing by Mysia, they came unto Troas." This is the brief sketch of St. Pauls labours through the northwestern provinces of Asia Minor, during which he visited the district of Galatia and preached the gospel amid the various tribal communities of Celts who inhabited that district.
St. Pauls work in Galatia is specially interesting to ourselves. The Celtic race certainly furnished the groundwork of the population in England, Ireland, and Scotland, and finds to this day lineal representatives in the Celtic-speaking inhabitants of these three islands. Galatia was thoroughly Celtic in St. Pauls day. But how, it may be said, did the Gauls come there? We all know of the Gauls or Celts in Western Europe, and every person of even moderate education has heard of the Gauls who invaded Italy and sacked Rome when that city was yet an unknown factor in the worlds history, and yet but very few know that the same wave of invasion which brought the Gauls to Rome led another division of them into Asia Minor, where-as Dr. Lightfoot shows in his Introduction to his Commentary about three hundred years before St. Pauls day they settled down in the region called after them Galatia, perpetuating in that neighbourhood the tribal organisation, the language, the national feelings, habits, and customs which have universally marked the Celtic race, whether in ancient or in modern times. St. Paul on this second missionary tour paid his first visit to this district of Galatia. St. Paul usually directed his attention to great cities. Where vast masses of humanity were gathered together, there St. Paul loved to fling himself with all the mighty force of his unquenchable enthusiasm. But Galatia was quite unlike other districts with which he had dealt in this special respect. Like the Celtic race all the world over, the Gauls of Galatia specially delighted in village communities. They did not care for the society and tone of great towns, and Galatia was wanting in such. St. Paul, too, does not seem originally to have intended to labour amongst the Galatians at all. In view of his great design to preach in large cities, and concentrate his efforts where they could most effectually tell upon the masses, he seems to have been hurrying through Galatia when God laid His heavy hand upon the Apostle and delayed his course that we might be able to see how the gospel could tell upon Gauls and Celts even as upon other nations. This interesting circumstance is made known to us by St. Paul himself in the Epistle to the Gal_4:13 : "Ye know that because of an infirmity of the flesh I preached the gospel unto you for the first time." Paul, to put it in plain language, fell sick in Galatia. He was delayed on his journey by the ophthalmia or some other form of disease, which was his thorn in the flesh, and, then, utilising the compulsory delay, and turning every moment to advantage, he evangelised the village communities of Galatia with which he came in contact, so that his Epistle is directed, not as in other cases to the Church of a city or to an individual man, but the Epistle in which he deals with great fundamental questions of Christian freedom is addressed to the Churches of Galatia, a vast district of country. Mere accident, as it would seem to the eye of sense, produced the Epistle to the Galatians, which shows us the peculiar weakness and the peculiar strength of the Celtic race, their enthusiasm, their genuine warmth, their fickleness, their love for that which is striking, showy, material, exterior. But when we pass from Galatia we know nothing of the course of St. Pauls further labours in Asia Minor. St. Luke was not with him during this portion of his work, and so the details given us are very few. We are told that "the Spirit of Jesus" would not permit him to preach in Bithynia, though Bithynia became afterwards rich in Christian Churches, and was one of the districts to which St. Peter some years later addressed his first Epistle. The Jews were numerous in the districts of Bithynia and Asia, and "the Spirit of Jesus" or "the Holy Ghost"-for the sacred writer seems to use the terms as equivalent the one to the other-had determined to utilise St. Paul in working directly among the Gentiles, reserving the preaching of the gospel to the Dispersion, as the scattered Jews were called, to St. Peter and his friends. It is thus we would explain the restraint exercised upon St. Paul on this occasion. Divine providence had cut out his great work in Europe, and was impelling him westward even when he desired to tarry in Asia. How the Spirit exercised this restraint or communicated His will we know not. St. Paul lived, however, in an atmosphere of Divine communion. He cultivated perpetually a sense of the Divine presence, and those who do so experience a guidance of which the outer world knows nothing. Bishop Jeremy Taylor, in one of his marvellous spiritual discourses called the "Via Intelligentiae," or the Way of Knowledge, speaks much on this subject, pointing out that they who live closest to God have a knowledge and a love peculiar to themselves. And surely every sincere and earnest follower of Christ has experienced somewhat of the same mystical blessings! Gods truest servants commit their lives and their actions in devout prayer to the guidance of their heavenly Father, and then when they look back over the past they see how marvellously they have been restrained from courses which would have been fraught with evil, how strangely they have been led by ways which have been full of mercy and goodness and blessing. Thus it was that St. Paul was at length led down to the ancient city of Troas where God revealed to him in a new fashion his ordained field of labour. A man of Macedonia. appeared in a night vision inviting him over to Europe, and saying, "Come over into Macedonia and help us." Troas was a very fitting place in which this vision should appear. Of old time and in days of classic fable Troas had been the meeting-place where, as Homer and as Virgil tell, Europe and Asia had met in stern conflict, and where Europe as represented by Greece had come off victorious, bringing home the spoils which human nature counted most precious. Europe and Asia again meet at Troas, but no longer in carnal conflict or in deadly fight. The interests of Europe and of Asia again touch one another, and Europe again carries off from the same spot spoil more precious far than Grecian poet ever dreamt of, for "when Paul had seen the vision, straightway we sought to go forth into Macedonia, concluding that God called us for to preach the gospel unto them." Whereupon we notice two points and offer just two observations. The vision created an enthusiasm, and that enthusiasm was contagious. The vision was seen by Paul alone, but was communicated by St. Paul unto Silas and to St. Luke, who now had joined to lend perhaps the assistance of his medical knowledge to the afflicted and suffering Apostle. Enthusiasm is a marvellous power, and endows a man with wondrous force. St. Paul was boiling over with enthusiasm, but he could not always impart it. The two non-apostolic Evangelists are marked contrasts as brought before us in this history. St. Paul was enthusiastic on his first tour, but that enthusiasm was not communicated to St. Mark. He turned back from the hardships and dangers of the work in Asia Minor. St. Paul was boiling over again with enthusiasm for the new work in Europe. He has now with him in St. Luke a congenial soul who, when he hears the vision, gathers at once its import, joyfully anticipates the work, and "straightway sought to go forth into Macedonia." Enthusiasm in any kind of work is a great assistance, and nothing great or successful is done without it. But above all in Divine work, in the work of preaching the gospel, the man devoid of enthusiasm begotten of living communion with God, such as St. Paul and St. Luke enjoyed, is sure to be a lamentable and complete failure.
Then, again, and lastly, we note the slow progress of the gospel as shown to us by this incident at Troas. Here we are a good twenty years after the Crucifixion, and yet the chief ministers and leaders of the Church had not yet crossed into Europe. There were sporadic Churches here and there. At Rome and at possibly a few Italian seaports, whence intercourse with Palestine was frequent, there were small Christian communities; but Macedonia and Greece were absolutely untouched up to the present. We are very apt to overrate the progress of the gospel during those first days of the Churchs earliest Church life. We are inclined to view the history of the Church of the first three centuries all on a heap as it were. We have much need to distinguish century from century and decennium from decennium. The first ten years of the Churchs history saw the gospel preached in Jerusalem and Palestine, but not much farther. The second decennium saw it proclaimed to Asia Minor; but it is only when the third decennium is opening that Christ despatches a formal mission to that Europe where the greatest triumphs of the gospel were afterwards to be won. Ignorance and prejudice and narrow views had been allowed to hinder the progress of the gospel then, as they are hindering the progress of the gospel still; and an express record of this has been handed down to us in this typical history in order that if we too suffer the same we may not be astonished as if some strange thing had happened, but may understand that we are bearing the same burden and enduring the same trials as the New Testament saints have borne before us.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv30, 36 30–35. They rejoiced for the consolation. When they returned…
30–35. They rejoiced for the consolation. When they returned and the letter was read to the church at Antioch, it caused great joy.
Judas and Silas, being prophets. Inspired speakers. Such speakers were necessary to the church until it had the New Testament for a guide.
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They were let go in peace. They were dismissed for Jerusalem with benedictions of peace.
It pleased Silas to abide there still. This verse is not found in the Revision, nor in the oldest MSS.
Paul also and Barnabas continued in Antioch. Probably for the greater part of a year, preaching, and assisted by many other laborers.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v36 Act_15:36. Some days (as in Act_16:12; compare ἡμέραι ἱκαναί,…
CRITICAL REMARKS
Act_15:36. Some days (as in Act_16:12; compare ἡμέραι ἱκαναί, Act_9:23) might be weeks or months. After.—Subsequent to the departure of Judas or Judas and Silas from Antioch. In visit our brethren substitute the for “our.” How they do?—I.e., how they fare, spiritually. The clause requires an antecedent supplement, and see.
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Act_15:37. Determined.—ἐβουλεύσατο. The oldest MSS. have ἐβούλετο, wished, which some consider a correction, with a view of softening down the altercation between Barnabas and Paul (Alford and Hackett).
Act_15:39. The contention was so sharp between them.—Better, there arose a severe contention. If the incident described in Gal_2:11 had occurred in the days preceding this contention (Alford, Lechler, Conybeare and Howson) that incident would help to explain the hotness of the dispute between the two missionaries; but it seems improbable that such a reaction in favour of Judaism as that scene at Antioch represents could have taken place so soon after the decision at Jerusalem (Hackett). They departed asunder one from the other.—Not in friendship, but in service. Barnabas.—Not named again in Acts, but reported by one tradition to have proceeded to Milan, and died as first bishop of its Church; and by another to have spent some years in Rome and Athens. Took Mark, who afterwards gained Paul’s esteem (Col_4:10; 2Ti_4:11), and sailed to Cyprus, his native city (Act_4:36), where, according to the second of the above traditions, he suffered martyrdom. The authenticity of the well known Epistle of Barnabas cannot be defended.
Act_15:40. That Paul and Silas, on setting forth, were commended by the brethren to the grace of God suggests that the Church at Antioch espoused the side of Paul, as no similar commendation appears to have been given to Barnabas and Mark.
Act_15:41. Confirming the churches.—Not candidates for admission to, but those already in, them (Act_14:22). Of the founding of these churches in Syria and Cilicia no account has been preserved, but they most likely dated from the time of Paul’s visit to those regions (Act_9:30; Gal_1:21). One of these churches was probably located at Tarsus.
HOMILETICAL ANALYSIS.—Act_15:36-40
The Second Missionary Journey Commenced; or, the Separation of Barnabas and Paul
I. Paul’s proposal to Barnabas.—
1. To what it referred. The initiation of a second missionary journey, for the purpose of visiting the brethren—i.e., the young converts in every city in which, on their previous tour, they had preached the gospel—and inquiring into their spiritual condition. Not only must the work of spreading the gospel never stop, but the equally important business of edifying and building up those who have been converted must never be neglected. A true pastor will not only labour to bring souls into Christ’s fold, but will watch with assiduity and care over such as are already in.
2. When it was made. Some days after the return to Jerusalem of Judas and Silas (Act_15:33), or of Judas alone (see “Critical Remarks”), and after their own evangelistic activity at Antioch had continued for some time, though how long remains uncertain. Perhaps the commencement of this second journey should be dated A.D. 51.
3. How it was received. Obviously Barnabas assented to the proposal, though it had been mooted by Paul rather than by himself. Of jealousy on Barnabas’s part not a trace appears. Though probably older than Paul he appears to have recognised, with equanimity and satisfaction, Paul’s superior genius and greater fitness to be a leader. That they quarrelled before the proposal could be carried out was, doubtless, to be regretted. But meanwhile it may be noted that the cause of that quarrel was nothing connected with the subordinate position of Barnabas.
II. Paul’s contention with Barnabas.—
1. Quite simply it arose. As great contentions often do.
(1) Barnabas very naturally wished, as before, to take along with them John Mark, his kinsman (Col_4:10)—probably for his own sake, as having a liking for his relative as well as a desire for his society, and probably because Mark, having got over his home-sickness, or, having laid aside his early feeling of offence (see on Act_13:13), was once more desirous of resuming active service in the cause of the gospel.
(2) Paul, on the other hand, demurred to the proposal of Barnabas, probably because he had not been able to sympathise with Mark’s motives for going back on the previous occasion, and because he was not yet assured of Mark’s stability and courage. It is, however, pleasing to observe that Paul susequently took a kindlier view of the young man (2Ti_4:11), and even accepted him as a companion in travel (Col_4:10).
2. Very hotly it blazed. The contention became so sharp that the two missionaries felt obliged to separate. Barnabas’s kinship with, and affection for, the young man would not allow him to yield. Paul’s judgment as to the unlikelihood of a fickle character like Mark being of much use in the mission field determined him to hold out. Which was right is not clear. If Barnabas had Christian feeling on his side, Paul had Christian reason. Most likely both erred in exhibiting temper and in not trying to understand each other’s view of the case. Had they done this, and omitted to do that, they would surely have come to some amicable arrangement.
3. Exceeding peacefully it ended. As they could not agree, they let the matter drop, and took each his own independent course. What a pity they had not done this before the quarrel! It would have saved an unpleasant episode in the history of both.
III. Paul’s separation from Barnabas.—“They parted asunder the one from the other.”
1. Not in perfect friendship. There is some reason to suspect that they were a trifle displeased with one another. All the more likely if this occurred shortly after the rebuke which Paul administered to Peter for conduct of which Barnabas also had been guilty. Yet that the present rupture did not permanently estrange the good men appears from the way in which Paul afterwards alludes to Barnabas as a Christian teacher worthy of the fullest confidence of the Churches (1Co_9:6).
2. But in Christian service. Neither of them retired from his work as a Gentile missionary, as modern Christian workers often withdraw from service altogether when they quarrel with one another. Both continued to labour in the cause of the gospel, but each pursued his own path. Barnabas, taking with him Mark, sailed to his native Cyprus on a missionary tour, thus following the track of his first journey with Paul; Paul, choosing as a companion Silas, who must by this time have returned to Antioch (Act_15:33), started on a similar journey over the old route, only approaching it from the opposite end, travelling to Derbe and Lystra through the Cilician gates.
3. And with the prayers of their brethren. Although it is only of Paul that it is written that he was “commended by the brethren to the grace of the Lord,” it is hardly to be supposed that Barnabas would be allowed to depart without the prayers of his fellow-Christians. To infer that he was, because the Church had taken sides in the quarrel and decided for Paul as against Barnabas, is to ascribe to the Church quite an unworthy part. Better far let it be said that Luke has omitted to record anything of the Church’s attitude towards Barnabas, and confined himself to what was done in the case of Paul—not because Barnabas was left to go his way alone and unsympathised with, but simply because Paul was the hero whose future fortunes it was Luke’s object to trace.
Learn.—
1. That good men are, unhappily, not above quarrelling, though they should be.
2. That when good men do quarrel, they should study to go asunder rather than come to blows.
3. That God can overrule even the quarrels of good men, for good.
4. That Churches should never send forth missionaries without commending them to God’s grace.
5. That ministers and missionaries should not neglect the work of confirming young converts.
HINTS AND SUGGESTIONS
Act_15:36-40. Four Valuable Lessons.
I. For Christian preachers.—Never to desist from their holy work of converting sinners and edifying saints.
II. For Christian friends.—Never to contend with one another, except in love and Christian activity.
III. For Christian workers.—Never to grow weary in well-doing, but to be steadfast and immovable, always abounding in the work of the Lord.
IV. For Christian Churches.—Never to omit praying for both ministers and missionaries.
Barnabas, Paul, and the Lord.
I. The forbearing love of Barnabas was good.
II. The holy severity of Paul was better.
III. The wisdom of the Lord, converting all things into good, was best.—Gerok.
Act_15:36. Pastoral Visitation.
I. A necessary part of ministerial work.—Christ’s sheep and lambs have not merely to be gathered into the fold, but also to be carefully fed and tended (Joh_21:15-17).
II. A kindly display of Christian sympathy.—If it betokens an amiable and brotherly disposition to ask after each other’s welfare (Exo_18:7), much more does it do so to inquire after each other’s spiritual progress.
III. A profitable form of religious service.—Like mercy, “it blesses him that gives and him that takes.” It benefits those who are visited and them who visit; it contributes to the spiritual upbuilding of both.
Act_15:39. The Quarrel between Barnabas and Paul illustrates—
I. The imperfection of good men.
II. The danger of success. even for eminent Christians.
III. The grace of God in making the wrath of men to praise Him.
The Quarrels of Good Men—
I. Are of more frequent occurrence than they ought to be.
II. Are less deeply lamented than they should be.
III. Are seldom healed as quickly as they might be.
IV. Are more tenderly dealt with than they deserve to be.
V. Are sometimes productive of more good than they promise to be.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv30, 35 30-33. Great is the delectation thrilling all of the…
30-33. Great is the delectation thrilling all of the Gentile churches upon the reading of the decrees, corroborated by the faithful testimonies and fervent exhortations of Judas and Silas, thus abundantly corroborating and impregnably fortifying the glorious doctrine of free grace already preached by Paul and Barnabas. If the church had remained true to these apostolical decrees, the world would have been evangelized and the millennium in all its glory girdled the globe with “holiness to the Lord” long centuries ago. What a pity the New Testament church, in violation of these decrees, ever apostatized and so burdened herself with material ecclesiasticisms that to her ineffaceable shame, she has not yet verified the commission, which should have been done in the Apostolic age (Mat 16:28; Mat 24:34).
Act 15:34 is an interpolation; nothing of it in the original. Because Silas became the companion of Paul, some transcriber concluded that lie did not go back to Jerusalem with Judas to make his report, but remained with Paul. This is conjecture. He had plenty of time to go back to Jerusalem with Judas and make his report to the apostles and return before Paul went off on his next tour.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v36 Section 1. (Act 15:36-41; Act 16:1-12.)
Section 1. (Act 15:36-41; Act 16:1-12.)
The fundamental principle the sovereign will of God.
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The character of the message is seen in the messenger, as Paul elsewhere urges. A yea and nay preacher would not commend his preaching as a trustworthy "yea." (2Co 1:17-19.) A man himself insubject could not expect to lead others into subjection to God. And this is what we start with here in him who is the pattern worker set before us in the scenes in which we are now to accompany him. For him to live was Christ; and that means obedience absolute: that God must be God was his fundamental principle; and this gave him, not freedom from exercise, but assurance as to a path which he could walk in in faith as God’s path -the only thing that can give ability for it. Christ as his Lord alone, the Spirit was for him, as for all others then, sole Guide and Interpreter of his Lord’s will. His conscience was before God and not man, as a right conscience ever must be. Nothing is more plainly seen here than the positive way in which the Spirit guided, often in opposition to the human wisdom and will of the apostle himself. Being forbidden to speak the Word in Asia, they attempt to go into Bithynia, but the Spirit suffers them not. Then follows the vision of the man of Macedonia, and they pass over into Europe. Guidance is by no means in any uniform way; one needs to be on the alert, as well as instructed in the Lord’s mind. Guidance with the eye requires the eye to be in waiting for the look that is to guide; and so Elijah stood before the Lord his God.
1. In the first place we do not hear of any direct word. It is the heart that prompts Paul to think of the brethren in the various places in which he had preached the gospel, with solicitude to know how they have been faring since. He proposes therefore to Barnabas that they should visit them together. Love is the true motive principle, and (where it is divine love) is clear-sighted too. The trouble as to guidance here is to avoid mixtures and counterfeits. That Barnabas should be ready seems a matter of course; but he proposes to take Mark with them, who had failed them on the former occasion, and at the very entrance upon what was the real work. Here was love too, no doubt, but as to his sister’s son, too purely human. Paul being unwilling, there arises a very warm feeling between them, which separates the two so closely attached hitherto. Barnabas, kindly man as he is, now ruffled in his affections which doubtless are mingled with gracious desire that the young man may recover himself, seems to manifest most (as just such kindly spirits, so touched, are apt to do) the impatience which hurries him off with his nephew to his native land; and we lose him from the history. Paul, choosing Silas for his companion, goes forth, commended by the brethren to the grace of the Lord. Barnabas had failed also, just before this, as we learn from Galatians, following Peter’s example upon the Jewish question; and this would naturally add to the seriousness of the matter in Paul’s eyes. Certainly with him it was faithfulness that cost much which could make him stand against the endeared companion of days so happily remembered, and against the solicitations of a heart that knew if any did, the mercy of God towards the weak and erring, but now must be strong in the interests of grace itself to keep it free from all that would hinder its proper testimony among men. To Mark, at a later day, he gladly bears testimony; and he, the failing servant, is privileged, as we know, to give us the story of the Unfailing, Perfect One. Would he not in that after-time be the first to justify the apparent harshness which was only truth to Christ before all else, of the apostle now? And this is true love also, that seeketh not her own, but can be faithful because it is love.
2. But love gives wisdom also; and fullest obedience to Christ will go farthest in all that is permissible to yield to bring men to Him. At Jerusalem the circumcision of the Gentiles had been resisted to the uttermost, and on his new journey into Asia Minor Paul carried with him and delivered to the assemblies the decrees which had distinctly freed them from any imposition of the yoke of the law; yet at Lystra he himself circumcises Timothy, the child of a Jewess and a Greek; and this is for some an inconsistency sufficient to discredit the whole narrative. In fact, it is doubted, however, whether such a step was legally right at all; though if it were not, it is hard to see how it would have conciliated the unconverted Jews, and not rather have been an additional offence to them. The apostle certainly knew well the people he was dealing with, none better; and that would settle the legality of it, in their minds at least. As for his own use of the Jewish rite, he uses it, as is plain in the fullest Christian liberty, which is always liberty to give up one’s privileges wherever the love that constrains us to seek souls for Christ shall be better served by it. He expresses elsewhere carefully the principle that guides him here: "to those that are under the law, as under the law, not being myself under law, that I might gain those that are under the law" (1Co 9:20). Here is the motive of his act in this case, with the assertion at the same time of his own freedom from the law while acting so. It is the wisdom that wins souls that he displays in it. Of Timothy we shall hear much elsewhere. At present we know him only as one to whom witness is borne by the brethren, and whom Paul takes with him as companion and assistant on his journey now. He answers to his name all through, as "one who honors God"; and even the two epistles to him which are preserved to us are in striking accord with this. It is to Timothy that Paul in his very last epistle pours out his whole heart.
The company of travelers thus increased carry with them the decrees determined by the apostles and elders at Jerusalem; and these have happy effect in confirming the assemblies in the faith, and adding to their number. Grace it is that establishes the soul and wins the heart to God.
3. The controlling hand and guidance of the Spirit are here very clearly seen. There was no one method of it, -and this is for our instruction, as well as the fact itself. If the broad commission be to "go into all the world, and preach the gospel to every creature," that in no wise sets aside the fact that there is to be subjection to God as to the way of carrying this out. His personal interest in it is such that He cannot leave to hap-hazard, or to the fallible judgment of men, the questions of time and place, and indeed of any other matters in connection with a work so precious. There is need -even for an apostle, there always was -for every one who would have success in his work to take every debatable point into the sanctuary for guidance. How we shall be guided, we see here to be another matter. They pass through Phrygia and Galatia, where we hear afterwards of disciples who are, no doubt largely, if not altogether, the fruit of their labor at this time. They then turn westward towards proconsular Asia, which included Mysia, Lydia, and Caria, that is, all the western coast, -at another time to be evangelized by Paul from Ephesus with large results. Now, however, they are forbidden of the Holy Spirit to speak the Word there. They seek from Mysia, therefore, to go north-east into Bithynia; but here again, with more of outward restraint apparently, "the Spirit of Jesus suffered them not." In both these cases we are left without positive means of ascertaining the character of the hindrance: for the first word does not necessarily signify a verbal prohibition. Satan too might hinder, as the apostle says to the Romans; but hindrance by the Spirit would, no doubt, be realized by its character, if not sometimes without serious and profitable exercise: the enemy cannot so well mimic the work of God as to deceive the one who is truly single-hearted. Indeed the unique expression used here -the Spirit of Jesus -may well intimate this: the Spirit in the power of which He walked upon earth; Jesus being the personal Name by which He was known on earth.
Thus they are hindered from going whether to the right or to the left. If they go forward, they must go to Troas. There, almost upon the old battleground between Europe and Asia, they were just opposite Macedonia; and there that vision appeared in the night to Paul, in which a man of Macedonia, representative of the whitening harvest fields beyond, stood and besought him, saying, "Come over and help us!" Immediately they concluded that the Lord had called them to announce the gospel in those parts, and sought to go forth into Macedonia.
Thus, after a time of fruitful and happy work, they are left for awhile to groping and uncertainty, headed off from different roads that seem open to them, yet shut up by this to take the direction in which the Lord was in fact bringing them, until in due time the uncertainty is removed, and they receive definite assurance as to what is in His mind. How comforting to us, conscious of many perplexities, is this little glimpse of the way of one like Paul! It may be said however, that we can hardly expect a vision at last to resolve our doubts, and that thus we are still left without the consolation we might derive from this. But neither did the apostle expect or in general receive a vision to guide him. It is not given to any man to walk habitually in such open light. It would not really encourage faith, which has to do with the unseen and not the seen. And perhaps the record here may serve a purpose of good by preventing our expectation of any one method of assurance, and casting us upon Him to meet us in any way He please; so that we may learn the better His various speech, and be more on the alert to discover Him under whatever apparent disguises. Doubtless the man of Macedonia shows us the appeal to that in us which is, or should be, at all times the motive power; and the weighing of comparative needs, as well as of what in the Lord’s ways He has been leading on to, will have its place in determining the issue for us. After all, no rules can be given which will not probably have large exception in actual working out. The Lord is able to give assurance to the heart that honestly seeks to be subject to Him; and that is the main point.
Another beautiful touch in the narrative is found here: -At Troas we discern, simply by the change of the pronoun used, that the narrator himself has joined the party of Paul. His name is never once mentioned, and it is only by the change from "they" to "we" that we are able to trace him from Troas to Philippi, where he seems to remain until Paul returns, after his long stay at Ephesus, when be rejoins and travels with him to Jerusalem (Act 20:6-38; Act 21:1-18). There, during Paul’s long imprisonment, we lose sight of him again; but upon the apostle’s voyage to Italy, once more he is with him the whole way to Rome (Act 27:1-44; Act 28:1-16). Through all he certainly filled no unimportant place, -one would say more so than others whose names are mentioned; yet he keeps to this reticence which characterizes him all along the way. There is no trace of self-consciousness about him, as one may say; and how beautiful is this in the inspired historian of such a book as this! what an example for us, who are, alas, so apt to give at least their due value to all our doings. It is surely a lesson which we shall do well to take to heart.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v36 St Paul's Second Missionary Journey, 49, 50 a.d. (Act_15:36…
St Paul's Second Missionary Journey, 49, 50 a.d. (Act_15:36 to Act_18:22)
Having secured the formal recognition by the Twelve of Gentile Christianity, St. Paul was free to resume his missionary labours. He first revisited the Churches founded on the First Journey, and then carried the gospel to Europe, preaching at Philippi, Thessalonica, Berosa, Athens, and Corinth, He then returned to the Syrian Antioch, and visited Jerusalem.
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Act_15:36 to Act_16:5. The Galatian and other Churches revisited.
Act_15:36-41. St. Paul's grievance against Barnabas was that the latter insisted on taking with them an unsuitable assistant simply because he was a relation. The Church of Antioch seems to have sympathised with St. Paul (see Act_15:40). St. Paul was subsequently reconciled with. Barnabas (1Co_9:6) and also with Mark (2Ti_4:11; Col_4:10).
41. Confirming the churches] see Act_16:5, and op. Act_14:22.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv30–36 30, 31. The object of sending Judas and Silas…
30, 31. The object of sending Judas and Silas with Paul and Barnabas was doubtless that they, having been entirely unconnected with the conversion of Gentiles, and above suspicion of undue partiality toward them, might use their personal influence with the Jewish brethren to induce them to accept the teaching of the epistle. Their journey, and the effect of the epistle, are thus stated: (30) " So, then, being sent away, they went to Antioch, and having assembled the multitude, they gave them the epistle. (31) When they read it, they rejoiced for the consolation. " The brethren residing in Antioch had not become partisans in the controversy, but had been distressed by the conflict between Paul and Barnabas and the Pharisees from Jerusalem, and desired only a satisfactory settlement of the question. The epistle, therefore, afforded them "consolation," and they cheerfully yielded to its requirements.
The triumph of Paul and Barnabas over their pharisaic opponents was most signal and complete. And it appeared all the more signal to the brethren in Antioch, from a fact not recorded by Luke. We learn from Paul's own account of the visit to Jerusalem, that Titus, who was a Gentile, went with him, and that strenuous efforts were there made to have him circumcised; but Paul returned to Antioch, with Titus still uncircumcised, and with his whole course indorsed by the apostles, the elders, and the whole Church. This ought to have settled the controversy forever.
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Before dismissing the subject of this appeal to the apostles and elders in Jerusalem, we must notice briefly the use that is made of it by the advocates of representative assemblies in the Church, for judicial and legislative purposes. Romanists, and the advocates of episcopacy generally, find in the assembly in Jerusalem the first " general council, " and have styled it "The Council of Jerusalem." The Presbyterians find in it the first synod; and others still appeal to it in general terms, as authority for assemblies of brethren to decide questions of doctrine and discipline. In order that it may properly be used as a precedent for any of these assemblies, it must be made to appear analogous to them in its essential features. But its essential features are: First, That it was occasioned by an appeal from one congregation to certain parties in one other congregation, in reference to a disputed question which the first felt unable to decide. Second, That the parties to whom the appeal was made were inspired men, who could say of their decision, when made, "It seemed good to the Holy Spirit and us ;" i. e., to the Holy Spirit as the divine arbiter, and to us as obedient subjects of his authority. It was the inspiration, and, consequently, the infallibility of the party appealed to, that suggested and that justified the appeal. In both these peculiarities all the councils and synods of Catholic and Protestant history are essentially deficient, for, instead of being called together at the request of some congregations, to decide some question presented, they consist of representatives from a number of congregations, or districts of country, assembled for the purpose of discussing and deciding whatever questions may come up among them; and instead of being infallible, their decisions are nothing but the fallible opinions of uninspired men, in reference to which it would be the height of profanity to say, "It seemed good to the Holy Spirit and us." Not till we have an assembly under the guidance of inspired men can we allow them to authoritatively decide religious questions after the precedent of this assembly in Jerusalem. All the duties, responsibilities, and privileges of disciples have already been authoritatively propounded by inspired men; and for men now to meet together for the authoritative decision of such questions, is to assume a prerogative that belongs exclusively to inspired apostles and prophets, and, at the same time, is to assume that there are deficiencies in their infallible teachings to be supplied by uninspired men.
In arguing thus upon the merits of all judicial and legislative assemblies among the Churches, we must not be understood as condemning the co-operation of different congregations, or of individuals from them, in performing duties which are imposed by divine authority. The essential difference between assemblies for these two purposes is, that in the latter we are simply uniting our energies to perform duties appointed by the word of God; while, in the former, we undertake to decide what truth and duty are -a work which none but inspired men can perform.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v32 See, 1Co 14:3 defines the N.T. gift of prophecy.
prophets
See, 1Co 14:3 defines the N.T. gift of prophecy.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv30, 36 The delegates in Antioch:
The delegates in Antioch:
v. 30. So when they were dismissed, they came to Antioch; and when they had gathered the multitude together, they delivered the epistle;
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v. 31. which when they had read, they rejoiced for the consolation.
v. 32. And Judas and Silas, being prophets also themselves, exhorted the brethren with many words and confirmed them.
v. 33. And after they had tarried there a space, they were let go in peace from the brethren unto the apostles.
v. 34. Notwithstanding it pleased Silas to abide there still.
v. 35. Paul also and Barnabas continued in Antioch, teaching and preaching the Word of the Lord, with many others also.
The delegates of the congregation at Jerusalem having received their credentials, they were sent away, together with Paul and Barnabas, in a spirit of brotherly love, and probably after a special farewell service; for the apostles and elders were well aware of the importance of their mission. The whole company went down to Antioch, traveling the entire distance by land. There they called a meeting of the multitude, of the entire congregation, and formally delivered the letter. And when the brethren that had been disturbed so seriously by the Judaizing teachers had read the communication, they rejoiced greatly over the consolation which it brought them. The entire congregation, being liberated from the sense of oppression which had weighed them down during the last weeks, hailed the relief of the letter with joy. This impression was further strengthened also by Judas and Silas, who, being themselves prophets, and thus endowed by God with extraordinary gifts of applying the comfort of the Gospel, personally encouraged the brethren with many a word of counsel and led them back to firm trust in the Lord’s Word and work. As a result of this mission it was clearly shown that the Lord, out of Jews and Gentiles, had made one body, the holy Christian Church, the communion of saints. Having spent some time in the midst of the congregation at Antioch, the delegates from Jerusalem were dismissed in peace, in perfect harmony, by the brethren, to return to those that had delegated them. Thus the unity of spirit found its proper expression in the fine fraternal relationship that obtained between these two congregations, which knew themselves to be one in the Lord. Opportunities for mission-work were by no means exhausted in Antioch, a fact which induced Paul and Barnabas to remain in Antioch, to spend some time there in earnest work, teaching privately whenever catechumens were found, and preaching the Gospel publicly. And in this work they were not alone, but found able assistants in others who were also constrained by the love of Christ to witness in His interest, to proclaim His Word. In this way, peace was fully restored, and the congregation soon returned to its former state of quiet growth. By the grace of God, periods of disturbance in a congregation will make the Christians more fervent in prayer, more zealous for the cause of the Lord, and more firmly established in the Word of Grace.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv30, 33, 36 Connecting Statement:
Connecting Statement:
Paul, Barnabas, Judas, and Silas leave for Antioch.
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So they, when they were dismissed, came down to Antioch
The word "they" refers to Paul, Barnabas, Judas, and Silas. AT: "So when the four men were dismissed, they came down to Antioch"
when they were dismissed
This can be stated in active form. AT: "when the apostles and elders dismissed the four men" or "when the believers in Jerusalem sent them" (See: Active or Passive)
came down to Antioch
The phrase "came down" is used here because Antioch is lower in elevation than Jerusalem.
they rejoiced
"the believers in Antioch rejoiced"
because of the encouragement
The abstract noun "encouragement" can be expressed with the verb "encourage." AT: "because what the apostles and elders wrote encouraged them" (See: Abstract Nouns)
also prophets
Prophets were teachers authorized by God to speak for him. AT: "because they were prophets" or "who were also prophets"
the brothers
"the fellow believers"
strengthened them
Helping someone to depend even more on Jesus is spoken of as if they were making them physically stronger. (See: Metaphor)
translationWords
Antioch
epistle
joy
courage
prophet
brother
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv30, 36 15:30-31 The believers at Antioch received the decision with…
15:30-31 The believers at Antioch received the decision with great joy that conversion to Judaism and keeping all the requirements of the law of Moses was not required of them. The dispute had been resolved, so the work of teaching and preaching in Antioch could continue unimpeded.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.