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A.T. Robertson · Citado em PreceptAustin
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Robertson adds that "They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts 15:24+)."
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Robertson says that Peter's "point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then (Acts 11:1-17) as they are doing now." Made a choice (1586)(eklego rom ek = out, out of, out from + légo = select, choose) (see also word study on related word eklektos) means literally to select out, single out or choose out of. Eklego was used in Acts 1:2+ of the apostles Jesus had chose, in Acts 1:24+ of God's choice of the apostle to replace Judas, in Acts 6:5+ of the choice of Stephen along with others, and in Acts 13:17+ of God's choice of Israel. That by my mouth the Gentiles would hear the word of the gospel and believe - Peter is referring to his proclamation of the Gospel that God used to bring the salvation of the Gentile Cornelius (and his family and friends) in Acts 10-11. The word of the gospel - This exact phrase is found only here. It is also surprising that the noun euaggelion is used only here and in Acts 20:24+. The verb for preaching the gospel does occur in Acts 8:25, 40, Acts 14:7, 15, 21, and Acts 16:10. Gospel (2098) (euaggelion from eú = good + aggéllo = proclaim, tell) is literally good news or glad tidings. In secular Greek it originally referred to a reward for good news and later became the good news itself. The word euaggelion was commonly used in the first century as our words "good news" today. The idea then and now is something like this - “Have you any good news (euaggelion) for me today?” This was a common question in the ancient world. In ancient secular Greek euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god (see more discussion of this use below). Believe (4100)(pisteuo) means they considered the Gospel to be true and therefore worthy of their trust. Notice Peter only says believe and adds nothing about circumcision or keeping the Law. Acts 15:8 "And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; KJV Acts 15:8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; God, who knows the heart Acts 1:24; 1 Samuel 16:7; 1 Kings 8:39; 1 Chronicles 28:9; 29:17; Psalms 44:21; 139:1,2; Jeremiah 11:20; 17:10; 20:12; John 2:24,25; 21:17; Hebrews 4:13; Revelation 2:23 Testified to them Acts 14:3; John 5:37; Hebrews 2:4 giving them the Holy Spirit Acts 2:4; 4:31; Acts 10:44,45; Acts 11:15-17 Acts 15 Resources - Multiple Sermons and Commentaries THE FIRST GENTILE CONVERTS RECEIVED THE HOLY SPIRIT And God, who knows the heart - Peter calls God the "heart knower" (kardiognostes)! In other words God saw the spiritual transformation that took place in the Gentiles when they believed the Gospel Peter proclaimed to them. God did not make a mistake with the Gentiles when He bore witness them at Caesarea that they were truly His children by faith alone. Who knows the heart (2589)(kardiognostes from kardia = heart + ginosko = to know) is literally 'to know what is in the heart', one who knows the heart, searcher of hearts, one who knows what someone else thinks, one who knows the inner life or character (men know our reputation, but God knows our character!) Only God can see into the secret places of each person’s heart. The only other use is in Acts 1:24+ at a crucial time when the apostles were seeking a replacement apostle "they prayed and said, “You, Lord, who know the hearts of all men, show which one of these two You have chosen." Clearly this is another crucial moment in the infancy of the church, so it is not surprising they might use a similar phrase! THOUGHT - God penetrates our charades, our masks, our fronts, our secret sins, our deceptive cloaks of self-righteousness and He examines our innermost thoughts intimately! He searches and finds out what is in the center of our life, what is the dominating influence in our will and understanding. Given this natural bent of our hearts (toward self deception) we all have reason to join King David in his prayer in (Ps 139:23,24 26:2 and Job also Job 31:6). Thus we see that a man after God's own heart (David Acts 13:22) and a man who is blameless, upright, fearing God & turning away from evil (Job 1:1) To re-enforce this truth ponder 1Sa 16:7 1 Ki 8:39 1 Chr 28:9 Ps7:9 Ps 44:21 Pr 17:3 Jer 11:20 Jer 19:10 Jer 20:12 Ro 8:27 Rev 2:23. Testified to them giving them the Holy Spirit, just as He also did to us - Peter in a sense is calling God to the witness stand! What does Peter mean by just as He also did to us? Luke explains in Acts 10 that Peter and the other Jewish witnesses "were hearing them speaking with tongues and exalting God." (Acts 10:46). In other words it could not be more plainly and clearly stated that God gave the Gentiles in Caesarea the same attestation that He had given to the apostles themselves and also to the first believers in Jerusalem on Pentecost. Ger - The possession of the Holy Spirit is the indication that believers are God's children (Gal. 4:6) and is the identifying mark of a Christian (Rom. 8:11). Paul echoes Peter's argument in his epistle to the Galatians "This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?" (Gal. 3:2-3+) Testified (witness, gain approval) (3140)(martureo) means God bore witness or gave evidence to the Gentiles in Caesarea that their conversion was genuine by giving them the Holy Spirit just as He had given the Jews the Spirit on the Day of Pentecost (Acts 2:4+). Luke records Peter's previous testimony in Jerusalem regarding his experience with the Gentiles - And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. 16 “And I remembered the word of the Lord, how He used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 17 “Therefore if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God’s way?”(Acts 11:15-17) Robertson explains that Peter's logical point or argument is that "They had accepted (Acts 11:18) this witness of God then and it was true now of these other Gentile converts."
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Robertson says they are implying that God "had made a mistake this time, though right about Cornelius. It is a home-thrust (BY PETER)." THOUGHT - In short, the Pharisees were behaving just like their rebellious Jewish ancestors. The parallel is amazing in that both groups quickly tested God even after His amazing grace had set them free -- The Israelites being liberated from bondage to slavery in Egypt and the legalistic Israelites being liberated from bondage to sin (cf Acts 15:5 "had believed")! Lest we be too hard on either group, we need to remember that they are both a perfect picture of our fallen flesh (still resident in all believers) which is so quick to forget the gifts of God's grace and manifest an ungrateful, grumbling spirit! Lord forgive us all and give us all "sanctified grateful memories" of Your daily goodness and grace, in Jesus' Name. Amen.
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Robertson says "Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God’s dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom....His doctrine of grace is as clear as a bell. He has lifted his voice against salvation by ceremony and ritualism. It was a great deliverance." But (alla) - A strong term of contrast which means something like "on the contrary." Peter contrasts the impossible to bear yoke of the Law with the glorious grace of the Lord Jesus. The contrast could not be greater. Mens' works versus Christ's work finished (Jn 19:30)! We - We Jews who have been saved. Believe (plural - Peter is speaking for other believing Jews)(4100)(pisteuo) in this context means that Peter has consider the Gospel of grace to be true and therefore worthy of one’s trust. He (and the other Jews included in the plural "we" presumably the apostles like James, etc) held a firm conviction as to the goodness, efficacy, or ability of the Gospel to save one's soul by simple faith completely independent of any "additives."
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Robertson say Barnabas is first "possibly because in Jerusalem Barnabas was still better known than Paul....One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. " Toussaint on the signs and wonders - These would especially convince the Jews (cf. 1 Cor. 1:22) so they listened in silence. This response implied they would not argue against the testimonies of Peter, Paul, and Barnabas. (Ibid) As they were relating what signs (semeion) and wonders (teras) - Luke summarizes Acts 13-14 in one sentence. The miracles were God's "stamp of approval" on the work done through the missionaries. Peter had just given the same argument authenticated by the miracle of God's giving of the Holy Spirit to the Gentiles (Acts 15:8 referring to "the same gift" = Acts 11:17+, the gift having been manifested by their speaking in tongues - Acts 10:45, 46, 47+) For discussion of signs and wonders see commentary on Acts 14:3 where the missionaries were at Iconium "speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands." As an aside, one might see these signs and wonders as a partial fulfillment of the prophecy in Joel 2:28-32+ that Peter had quoted on Pentecost (Acts 2:19). Longenecker suggests that the emphasis on signs and wonders indicates "It was a report not of their successes but of how God had acted, and its implication was that by his acts God had revealed his will.” (EBC) Relating (continually thoroughly explaining - present tense) (1834)(exegeomai from ek = out or as an intensifier + hegeomai = lead) means literally to lead out, then to unfold, declare by making plain, especially to tell it fully. Exegeomai means to "lead completely out" which means more than simple "telling" for it also unfolds something to reach a proper understanding, e.g., the "leading out" (expounding) of the facts proceeds to its necessary objective Barnabas and Paul were narrating their experiences in a way that clarified what was uppermost importance and had the highest priority. Exegeomai gives us our English word exegesis which literally means "lead out" (draw out) the meaning of Scripture to its needed outcome and life-application. Leading out the true message of Scripture is based on correct understandings of the grammar of the original Hebrew-Greek texts. Barnabas and Paul "exegeted" the "signs and wonders God performed among the Gentiles" which enabled the disciples to understand the significance of living in this new age of the Holy Spirit. Related Resources: What is good biblical exegesis? What is the difference between exegesis and eisegesis?
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Robertson observes that "James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts 6:1+ - see Hellenistes). The Judaizers had doubtless counted on him as a champion of their view and did...wrongfully make use of his name against Peter at Antioch (Gal. 2:12). There was instant attention when James began to speak." Acts 15:14 Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. KJV Acts 15:14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. NET Acts 15:14 Simeon has explained how God first concerned himself to select from among the Gentiles a people for his name. NLT Acts 15:14 Peter has told you about the time God first visited the Gentiles to take from them a people for himself. Simeon 2 Peter 1:1 has related Acts 15:7-9; Luke 1:68,78; 2:31,32 Taking from among the Gentiles Isaiah 43:21; 55:11-13; Romans 1:5; 11:36; 1 Peter 2:9,10 Acts 15 Resources - Multiple Sermons and Commentaries GOD HAD A PEOPLE AMONG THE GENTILES James begins his speech with a statement that undoubtedly would have amazed (even shocked or startled) some of the legalistic Jews in the audience -- God actually had made provision for Gentiles in His Kingdom! And so James reiterates Peter's contention of that he was God's initial instrument of Gentile salvation. Simeon - Simeon is Peter's Jewish name, whereas Peter is his Aramaic form of his real name, Simon. Robertson adds that "This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in Luke 2:25, 34 of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem." Jack Arnold observes that James "did not refer to Peter as “revered,” “holy father” or “mighty vicer,” but plain Simeon. Apparently Peter had no more authority at the council than James. James made it very clear that the purpose of God in this present age is to take, or call out, from the masses of Gentiles a people for His own name. God, through the preaching of the good news of Christ, is sovereignly bringing Gentiles to salvation to be part of the people of God, the church, in this present time. What is the purpose of God in this age? To evangelize and save a people for Himself. The purpose of God is not to Christianize but to evangelize, not social welfare but spiritual welfare. Because God is taking a people from the Gentile masses, we see that it is not His purpose to make everybody a Christian, nor is it His purpose to save every person. We should not expect that in the present age everyone should be saved and we should not fold up spiritually if everyone does not believe in Christ. It has always been true that there has been an elect remnant and that remnant has only been a small percentage of the world’s population. Who are the elect remnant? All who receive Jesus Christ as Lord and Savior. Some, but not all, will be saved; yet we have the confidence that God is calling out, or taking out, His own as a people for His name. For sure, this verse denies the false teaching of universalism (all men will be saved). God is taking out some but not all. Who are the some? All who bow to Jesus Christ and accept Him as sovereign Lord and Savior. James merely agrees with Peter. Those Judaizers and legalists who said, “Without circumcision you cannot be saved,” were ignoring the fact that Gentiles were already being saved. God was already saving Gentiles without asking anyone permission to do so and He was doing it without any ritual, or the Mosaic Law. Has related how God first concerned Himself about - James begins by focusing on God's initiation of "Operation Rescue." It was not derived from the heart of men, but was in the heart of God (cf Jn 3:16). The verb concerned for it was often employed to describe a gracious invitation and was used by Luke to describe God's gift of His Son in Lk 1:68+ (“Blessed be the Lord God of Israel, For He has visited us and accomplished redemption for His people" - note that Zacharias father of John the Baptist was so certain of the redemption Messiah would accomplish that he here spoke of it as if it had already taken place!), and Lk 1:78+ ("Because of the tender mercy of our God, With which the Sunrise from on high will visit us" - Zacharias goes on to describe Messiah's incarnation as a great light from heaven - Read Mal 4:2+, cf Isa 9:2+) Has related (thoroughly explained) (1834) See preceding discussion of exegeomai. Concerned Himself ("visited" = NLT)(1980)(episkeptomai from epí = upon or intensifying already existing idea in verb + skopeo = regard, give attention to, look at, contemplate) literally means to look upon, to go to see, to examine closely, to inspect, to examine the state of affairs of something, to look after or to oversee. The idea of visiting is more than just making a social call. As Hiebert writes "In classical Greek, episkeptomai was commonly used of visiting the sick, whether by a doctor or a friend. In Jewish usage, it commonly denoted to visit with the aim of caring for and supplying the needs of those visited (Job 2:11; Jer. 23:2; Ezek. 34:11; Zech. 11:16; Mt. 25:36, 43). The term implies concern and personal contact with the needy; it involves more than a matter of charity by proxy." Beloved, is not Hiebert's description of this verb a perfect description of our Father's love for the lost, whether they are Jew or Gentile? Yea, and Amen! Peterson on concerned Himself - God first did this when Peter visited Cornelius with the message of salvation, but every gospel initiative after that can also be classified as a divine visitation: God encounters people personally through the preaching of the gospel. (Pillar NT Commentary) Robertson makes an interesting observation that episkeptomai (which occurs only 11x in the NT) is "This same verb...in James 1:27+ and is one of various points of similarity between this speech of James in Acts and the Epistle of James." Ray
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Robertson comments - "Apparently a vote was taken which was unanimous...It was a great victory. But James was a practical leader and he did not stop with speeches and a vote." To choose men from among them to send to Antioch with Paul and Barnabas Judas called Barsabbas, and Silas - This is all we know of Judas called Barsabbas, who clearly was a respected leader in the church at Jerusalem (leading men among the brethren). While the text does not state specifically, one can deduce from the importance of their assignment that they were dependable, reliable and trustworthy men, who were more than simply "mailmen" carrying the "mail" from Jerusalem! Acts 15:27 explains that the purpose of sending Judas called Barsabbas and Silas was to "report the same things by word of mouth." In other words these men would verbally corroborate what was written in the letter. Good communication was critical in this sensitive issue so that there were no misunderstandings. Judas called Barsabbas ("son of Sabbath") is a distinctly Jewish name lending credence to Jewish believers, whereas Silas who was a Romans citizen (Acts 16:37) could speak from the Hellenistic or Gentile perspective. Herschel Ford wrote, “While we know one Judas who betrayed Christ, here is one who was faithful to Christ and who was honored by the church. It is not the name which counts, it is what is in the heart.” To choose (1586)see discussion below of eklego Kent explains the importance of Judas and Silas - This would alleviate any possible criticism that the results of the Council were unfairly reported by Paul. Of the two chosen from Jerusalem, Judas is not otherwise known to us. He has the same surname as Joseph Barsabbas, the other candidate with Matthias for the vacant apostleship (1:23), and it is commonly supposed they were brothers. Silas is apparently the same person who is called Silvanus in the epistles (2 Cor. 1:19; 1 Th 1:1; 2 Th. 1:1; I Pe 5:12).
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Robertson - The inquiry had been sent to the apostles and elders (Acts 15:2+) though the whole church joined in the welcome (Acts 15:4+ = "they were received by the church and the apostles and the elders") and in the decision (Acts 15:22). The apostles and elders send the epistle, but call themselves "brothers to brothers," Fratres Fratibus Salutem (Brethren salute brethren). "The brethren" (tois adelphois) addressed (dative case) are of the Gentiles (ex ethnōn) and those in Antioch, Syria, and Cilicia, because they were immediately involved. But the decision of this Conference was meant for Gentile Christians everywhere (Acts 16:4+). (Word Pictures in the New Testament) Swindoll makes the point that "It appears that by this time the churches in Galatia, where Paul and Barnabas had ministered on the first missionary journey, were struggling with this issue as well (cf. Gal. 1:6+; Gal 2:3-4+), but Paul already had written a strong letter (ED: Epistle of Galatians - date is debatable) upholding the doctrine of grace." (Ibid) DATING GALATIANS - "The problem in dating Galatians centers around the relationship of the letter to the Jerusalem Conference (c. A.D. 49-50), since both were concerned with the question of circumcision and Gentile salvation. Since Paul does not mention the decision of the Conference, some feel that Galatians must have been written in A.D. 48-49, after the first missionary journey and just prior to the Conference. The major difficulty with that date is that it leaves very little time for the events discussed to transpire. Others date the letter A.D. 55-57, several years after the Jerusalem Conference. This is based on the presupposition that Galatians 2:1-10 is a reference to the Jerusalem Conference (Acts 15). This view assumes that Paul does not mention the apostles' decision on circumcision because he is arguing that his doctrine is from God, not from men." (Believer's Study Bible)
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Robertson - Judas and Silas are specifically endorsed (perfect active indicative of apostellō) as bearers of the epistle who will also verbally confirm the contents of the letter. Ray
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Robertson - Definite claim that the church in this action had the guidance of the Holy Spirit. That fact was plain to the church from what had taken place in Caesarea and in this campaign of Paul and Barnabas (Acts 15:8). Jesus had promised that the Holy Spirit would guide them into all truth (John 16:13). Even so the church deliberated carefully before deciding. What a blessing it would be if this were always true! But even so the Judaizers are only silenced for the present, not convinced and only waiting for a better day to start over again. And to us - In Acts 15:25 Luke wrote "it seemed good to us, having become of one mind (see above on homothumadon)." To lay upon you no greater burden - Robertson has an interesting explanation of what burden means - The restrictions named did constitute some burden (cf. Matthew 20:12), for the old word baros means weight or heaviness. Morality itself is a restraint upon one's impulses as is all law a prohibition against license. This burden is bearable under grace through faith in dramatic contrast to the yoke Peter described in Acts 15:19 “Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear?" Jesus describes His yoke in Mt 11:30 explaining "For My yoke is easy and My burden is light.” A burden in English is generally thought of as an onerous or difficult concern, a serious or difficult responsibility that you have to deal with and to burden someone is to weigh them down with a load. Burden (922)(baros) literally refers to a weight (a heavy weight), burden, trouble, load. In Classic Greek baros refers to a weight or heaviness and then a burden. In the NT baros is used only figuratively meaning something pressing on one physically or emotionally either in a bad or good sense. The picture is of a person perpetually carrying an additional weight. Than these essentials - Referring to the 4 main points of the letter to the Gentile disciples. Swindoll on burden and essentials - Any decision to give up a freedom for the greater good of all is a burden. Nevertheless, the council, under the inspiration of the Holy Spirit, considered these burdens “essential” (epanagkes), something compulsory. The council felt compelled by the Holy Spirit and therefore felt led to exercise its authority to likewise compel the Gentile believers. Nevertheless, the provisions were not essential for salvation, but for unity (Ibid) Essentials (1876)(epanagkes from epi = intensively + anagke = necessity) is best described as an adverb of necessity. Out of compulsion. It refers to that which is necessary in connection with the decrees from the Jerusalem Council. Synonyms include inevitable, obligatory, crucial, necessary, key, vital, indispensable, needed, required, called for, requisite, important, all-important, vitally important, of the utmost importance, of great consequence, of the essence, critical, life-and-death, imperative, mandatory, compulsory, obligatory, compelling, urgent, pressing, burning, acute, paramount, preeminent, high-priority, significant, consequential. There are four essentials, but circumcision and keeping the whole Mosaic law are not included among them. Gilbrant on epanagkes - The Oxyrhynchus Papyri illustrate well the way this adverb is used. For example, the officials of the village of Takona pledged to repay the seed corn borrowed from Flavius Apion in these words: “We will pay back without fail (epanankes) the same amount of corn . . . ” (see Moulton-Milligan).(Complete Biblical Library Greek-English Dictionary) Robertson on these essentials - This old adverb (from epi and anagkē) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see on Acts 15:20-21. In comparison with the freedom won this "burden" is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if "things strangled" be included. This "necessity" was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (Acts 15:16). G Campbell
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Robertson on farewell - Perfect passive imperative (A COMMAND) of rhōnnumi, to make strong. Common at the close of letters. Be made strong, keep well, fare well. Here alone in the N.T. Charles Swindoll has some introductory comments on 1 Cor 8:1-13 that are applicable to the instructions to the Gentile believers Acts 15, specifically the instructions from the council that were given to help "keep the peace" between Jewish and Gentile believers - I’ve never completely understood vegetarians. I certainly have nothing against them. In fact, it looks like Adam, Eve, and the other people who lived prior to Noah’s Flood ate only fruits, vegetables, and grains (Ge 1:29-30; 9:3). If people want to go retro and leave the beef and chicken to me and other carnivores, I’m fine with that. But once in a while, I run into a hyperherbivore. Judgmental as any sour-faced legalist, those fanatics not only avoid all meat and animal products, but they also want to force their personal opinions on everybody they meet. Their opinions go beyond eschewing meat for health reasons; they believe it’s morally wrong for anybody to eat meat. Period. This question about whether we should eat meat may seem irrelevant to us today. Those who would judge us for biting into a big, juicy burger are few and far between. But what about those who judge us for drinking champagne at a New Year’s Eve party? Or trick-or-treating on Halloween? Or going to a movie, dancing, playing Xbox, or listening to secular music? All of these things find their way onto different people’s lists of Christian “no-nos.” The hot issue in the Corinthian church wasn’t whether to go to movies, play video games, or drink sparkling champagne. Instead, they fretted about the appropriateness of eating meat that had been sacrificed to idols. I don’t know of any Christian vegetarian who opposes eating meat because it might have been offered to a goddess of fertility or a god of wine. Yet the principle Paul employed to settle this question is just as applicable to the debated practices and “gray” areas of our day as it was to this issue in Corinth. (Swindoll's Living Insights New Testament Commentary – 1 & 2 Corinthians) Acts 15:30 So when they were sent away, they went down to Antioch; and having gathered the congregation together, they delivered the letter. KJV Acts 15:30 So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: and Acts 6:2; 21:22 delivered Acts 16:4; 23:33 Acts 15 Resources - Multiple Sermons and Commentaries DISMISSED TO CARRY THE "SNAIL MAIL" So when they were sent away - Snail mail and smail (from snail + mail) — named after the snail with its slow speed — is a retronym that refers to letters and missives carried by conventional postal delivery services. The phrase refers to the lag-time between dispatch of a letter and its receipt, versus the virtually instantaneous dispatch and delivery of its electronic equivalent, email. Sent away (630)(apoluo from apó = away from + luo = to loose or release) is used often of sending a person or a group away from someone (Mt 14:15, 22, 23, 32, etc). One of the sad uses of this verb is to describe divorce of a marital partner, releasing them (Mt 1:19, 5:31,32, 19:7-9; Mk 10:2-12; Lk 16:18 cf God's heart on divorce = Mal 2:16+). They went down to Antioch - When one leaves Jerusalem, the phrase "went down" is usually used because of the elevation of Jerusalem (in this case Antioch of Syria is at 220 ft elevation and Jerusalem at 2,474 ft). And having gathered the congregation together - The letter was not just for the leaders of the church at Antioch but for the entire church. The scene would have been like we frequently see on television news where they make a sudden announcement "We have breaking news!" This letter was "breaking news" for it was good news that the gospel is received by grace through faith in Jesus plus nothing - not circumcision, not keeping the Law, etc. And in contrast to the ever increasing tendency for the news casters to give us "fake news," this news from Jerusalem was not fake! This message was clear. Below is an illustration of a what happens when a message is not clear or is not interpreted clearly... Illustration: There was no question about the authority of J. Edgar Hoover in the FBI. Almost all those who worked under Hoover always tried to be on the lookout for ways to impress their powerful boss. A young FBI agent was put in charge of the FBI’s supply department. In an effort to cut some costs and impress his boss, he reduced the size of the office memo paper. One of the new memo sheets soon ended up on Hoover’s desk. Hoover took one look at it, determined that he didn’t like the size of the margins on the paper, and quickly scribbled on the memo, ‘Watch the Borders!” The memo was passed on through the office. For the next six weeks, it was extremely difficult to enter the United States by road from either Mexico or Canada. The FBI was watching the borders. Why was the FBI watching the borders? They thought they had received a warning from their chief. But they hadn’t. They had misinterpreted a note on a memo sheet about the paper. We better make sure we are clear on our message and we are clear with our message! (Jack Andrews Expository Studies) Having gathered together (assembled)(4863)(sunago from sun = with + ago = to lead) means literally to lead together. In the present passage the idea is to bring or call together (cf Mt 22:10; 25:32; Mk 2:2; 7:1; Jn 11:47; 18:2; Acts 13:44; 14:27; 1 Cor 5:4). Luke's uses of sunago in Acts - Acts 4:5; Acts 4:26; Acts 4:27; Acts 4:31; Acts 11:26; Acts 13:44; Acts 14:27; Acts 15:6; Acts 15:30; Acts 20:7; Acts 20:8 Congregation (4128)(plethos from pletho = to fill - gives us English "plethora") means fullness or magnitude. In classic Greek it had the basic meaning of multitude and in Acts usually means a quantity of people. Vine says it refers to "a large company, a multitude." Luke's uses of plethos in Acts - Acts 2:6; Acts 4:32; Acts 5:14; Acts 5:16; Acts 6:2; Acts 6:5; Acts 14:1; Acts 14:4; Acts 15:12; Acts 15:30; Acts 19:9; Acts 21:36; Acts 23:7; Acts 25:24; Acts 28:3 They delivered the letter - The letter is formally delivered, their mission accomplished. Delivered (1929)(epididomi from epi = upon + didomi = to give) means to give forth as from oneself upon or to another, to transfer, to hand over, to deliver over as to put into one's hands as the scroll of Isaiah "was handed to" Jesus in His first synagogue sermon (Lk 4:17 referring to Isa 61:1-2). In the last Passover ("first communion") Jesus " "took the bread and blessed it, and breaking it, He began giving it to them." (Lk 24:30) In (Acts 27:15) they gave the ship into the strong wind and here conveys the sense of giving in to a superior power or force. Gilbrant on epididomi - in classical writings has the meanings of “give, bestow” (often in a positive sense) as well as “hand over, deliver, offer (in a bribe).” In other circumstances the idea behind epididōmi was intransitive (lacking an object). Here it could mean “increase, advance” (see Liddell-Scott). Epididomi - 9x in 9v - delivered(1), gave(1), gave way(1), give(4), giving(1), handed(1). Matt. 7:9; Matt. 7:10; Lk. 4:17; Lk. 11:11; Lk. 11:12; Lk. 24:30; Lk. 24:42; Acts 15:30; Acts 27:15 Epididomi in the Septuagint - Gen. 31:49; Gen. 49:21; 1 Sam. 14:13; Est. 9:11; Amos 4:1; Letter (1992)(epistole from epi = to + stello = send) refers to an epistle. Bartlett (quoted by W E Vine) explains the difference between an "epistle" and a "letter" - "A broad line is to be drawn between the letter and the epistle. The one is essentially a spontaneous product dominated throughout by the image of the reader, his sympathies and interests, instinct also with the writer's own soul: it is virtually one half of an imaginary dialogue, the suppressed responses of the other party shaping the course of what is actually written …; the other has a general aim, addressing all and sundry whom it may concern: it is like a public speech and looks towards publication" NT uses of epistole - Acts 9:2; Acts 15:30; Acts 22:5; Acts 23:25; Acts 23:33; Rom. 16:22; 1 Co. 5:9; 1 Co. 16:3; 2 Co. 3:1; 2 Co. 3:2; 2 Co. 3:3; 2 Co. 7:8; 2 Co. 10:9; 2 Co. 10:10; 2 Co. 10:11; Col. 4:16; 1 Thess. 5:27; 2 Thess. 2:2; 2 Thess. 2:15; 2 Thess. 3:14; 2 Thess. 3:17; 2 Pet. 3:1; 2 Pet. 3:16 Related Resource: Holman Bible Dictionary Letter Form and Function Hastings Bible Dictionary - Epistle Acts 15:31 When they had read it, they rejoiced because of its encouragement. KJV Acts 15:31 Which when they had read, they rejoiced for the consolation. they rejoiced Acts 15:1,10; 16:5; Galatians 2:4,5; 5:1; Philippians 3:3 Acts 15 Resources - Multiple Sermons and Commentaries READING AND REJOICING When they had read it - The idea of course is that they read the letter aloud. They is plural so possibly each of the 4 men who delivered the letter read it. Read (314)(anaginosko from aná = emphatic, again + ginosko = know <> know again) literally to know again or to recognize again. It came to mean to distinguish between, to know accurately and then to read, especially referring to reading aloud and to public reading as in Acts 15:31. 1 Th 5:27 commands us to publicly read the Word of God aloud. (Compare Dt 31:10-13; Jer 5:20, 11:6, 36:6-8; Col 4:16; Ex 19:7, 24:7; Josh 8:34,35; 2 Ki 23:2; 2 Chr 34:18,30; Neh 8:2-5,18; Jer 36:10-16). Anaginosko compared to gnōsis, 'knowledge,' is that which leads up to knowledge; consequently, it is reading (or hearing it read) and studying to acquire a knowledge of something. They rejoiced because of its encouragement - The congregation (a mixture of Jewish and Gentile believers) was filled with joy by the encouraging words of the letter. Robertson comments that "They burst into exultant joy showing clearly that they did not consider it a weak compromise, but a glorious victory of Gentile liberty." They rejoiced (5463)(chairo) means that these Gentile believers were filled with cheer, in a state of happiness and well being. Clearly the "burden" of the "essentials" (Acts 15:28+) mentioned in the letter did not disturb their joy. As noted above chairo was used as the greeting (Acts 15:23+) of the letter, and in a sense served almost like an exhortative greeting "Rejoice," which is exactly what they did. Chairo in Acts - Acts 5:41; Acts 8:39; Acts 11:23; Acts 13:48; Acts 15:23; Acts 15:31; Acts 23:26 Because of its encouragement - (See Philip Bliss' hymn above for related comments) As seen in discussion of the meaning of paraklesis (below) encouragement is something that is best down when one is close beside, given as a personal word of comfort. This is a good lesson for all of us -- emails and text can comfort and encourage to be sure, but taking time to come beside the person is the most effective way. THOUGHT - Did you realize that God sends you a love letter every day? It is of course His holy Word. And reading it brings encouragement (among many other benefits). Are you daily in God's Word, so His Word might get into you? (cf Jesus' word in Mt 4:4, Lk 4:4+, read Dt 32:46-47). As one pastor said "We ought to celebrate every time we open up God’s love letter to us." J
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Robertson says "The main thing is for the prophet to have a message from God which he is willing to tell at whatever cost to himself." In another note Robertson writes "As well as Paul and Barnabas and like Agabus (Acts 11:27-30), for-speakers for Christ who justify the commendation in the letter (Acts 15:27) "with many words, "with much talk," and no doubt with kindly words concerning the part played at the Conference by Paul and Barnabas." Luke's uses of prophetes in Acts - some refer to the OT prophets and some to prophets in the early church as in our present passage. Acts 2:16; Acts 2:30; Acts 3:18; Acts 3:21; Acts 3:22; Acts 3:23; Acts 3:24; Acts 3:25; Acts 7:37; Acts 7:42; Acts 7:48; Acts 7:52; Acts 8:28; Acts 8:30; Acts 8:34; Acts 10:43; Acts 11:27; Acts 13:1; Acts 13:15; Acts 13:20; Acts 13:27; Acts 13:40; Acts 15:15; Acts 15:32; Acts 21:10; Acts 24:14; Acts 26:22; Acts 26:27; Acts 28:23; Acts 28:25 In Acts 15:27 the letter had given a preview of "coming attractions" stating "we have sent Judas and Silas, who themselves will also report the same things by word of mouth." And now the prophets are going to proclaim the Word. And notice the effect of their proclamation. The church was encouraged (comforted, exhorted, implored) and strengthened (surely referring to the faith). Larkin writes that Judas and Silas "enter into a lengthy ministry of pastoral exhortation, to encourage and strengthen the brothers. They repair the Judaizers' damage (Acts 15:24) and enable the saints, in matters of the gospel, to re-lay a firm foundation (episterizo - compare Acts 14:22)." (The IVP New Testament Commentary Series - Acts) Encouraged (3870)(parakaleo) means literally call beside or near and so means "up close and personal" as we might say today. The primary sense of parakaleo in the NT is to urge someone to take some action, especially some ethical course of action. The exact nuance (exhort, comfort, implore, admonish, warn, build up, etc) varies depending on the context but all these senses of parakaleo retain the core meaning of urging from close beside. Sometimes the word means convey the idea of comfort, sometimes of exhortation but always at the root there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. Kent
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Robertson - It was a glorious time with no Judaizers to disturb their fellowship as in Acts 15:1-3. Ray Stedman on encouraged and strengthened - This is what you do between the occasions of extraordinary activity in the Spirit-filled life. You give yourself to the most fundamental and basic activity of Christianity, the knowledge and understanding of the Word of God, the learning of the word. That is always in order, always in season. (The Way God Guides) Strengthened (1991)(episterizo from epí = intensifies + sterízo = strengthen, support) means literally to place firmly upon. The root verb (histemi) means to stand. The idea of the prefix epi- is to give additional (epi) strength and so to make more firm. BDAG - "to cause someone to become stronger or more firm -- in our literature of believers in connection with their commitment and resolve to remain true, especially in the face of troubles:" As Andrews says "This (episterizo) is a great word picture for the support and under girding of the church by the message of the gospel." (Ibid) God's Spirit used a lengthy message from Judas and Silas to encourage the saints, supporting them, "propping them up," giving them truth to enable their belief to become stronger in turn shoring up their commitment and their resolve to remain true to Jesus and His Gospel, especially in the face of troubles which were sure to come even as they had just experienced with the Judaizers attack on truth. Spiritual strengthening of hearts and souls of believers is by the Word of God and the Spirit of God. The root verb sterízo is the very word Jesus spoke to Peter, knowing that his faith would falter, declaring "I have prayed for you, that your faith may not fail; and you, when once you have turned again (epistrepho), strengthen (sterizo in the aorist imperative = Don't delay! Do it now!) your brothers." (Lk 22:32+) (Compare similar uses of sterizo - Acts 18:23 = "strengthening all the disciples"; Ro 1:11; 1 Th 3:12-13 = "establish your hearts"; 2 Th 2:16-17 = "strengthen your hearts"; 2 Th. 3:3 = "the Lord is faithful, and He will strengthen and protect you" ; Jas. 5:8 = "You too be patient; strengthen your hearts, for the coming of the Lord is near"; 1 Pe 5:10 = "od of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen (sthenoo) and establish (themelioo) you" ; 2 Pet. 1:12 "have been established in the truth"; Rev. 3:2 "‘Wake up, and strengthen (aorist imperative) the things that remain." It is notable that all three NT uses of this verb are in the context of the formative days of the Church, when the believers would be in most need of stabilization of the their faith... In Acts 14:22+ we read that Paul and Barnabas were "strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations we must enter the kingdom of God.” And as the Second Missionary journey begins we read that Paul "was traveling through Syria and Cilicia, strengthening the churches. (Acts 15:41) THOUGHT - These uses of episterizo beg the question of every pastor and elder - Are you proclaiming messages and teaching Bible truths that strengthen and stabilize the souls of the believers (2 Ti 4:2+) or do you messages merely tickle the ears of the hearers (2 Ti 4:3-4+)? All of us (leaders and laity in the local body) need to remember the awesome day is on each of our appointment calendars when we must "appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad." (2 Cor 5:10+). May we all heed John's warnings - "Now, little children, abide (meno in the present imperative - habitually as your lifestyle) in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming." (1 John 2:28+) and "Watch (blepo in the present imperative - habitually as your lifestyle) yourselves, that you do not lose what we have accomplished, but that you may receive a full reward." (2 John 8) The brethren with a lengthy message - Literally with "many words" or much discourse which is in addition to the written letter which they received as "encouragement" (paraklesis). We might say they were "long winded!" There was no 30 minute cut-off! THOUGHT - Beloved, I recently heard of a Bible based church that castigated their pastor for going over 30 minutes! (He preached 36 minutes!) Shame on those who took this tacky tactic! When being first in line at our favorite Sunday brunch (or whatever is our empty excuse) becomes more important than being fed the Word of God from God through His prophets, then the Body of Christ is in a sad state and in desperate need of revival! John
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Robertson adds an interesting thought that this verse "is clearly an addition to help explain the fact that Silas is back in Antioch in Acts 15:40. But the "some days" of Acts 15:36 afforded abundant time for him to return from Jerusalem. He and Judas went first to Jerusalem to make a report of their mission." Robertson does have a viable point because the 300 mile journey from Antioch in Syria would take about 10 day trip (+/- 10 days because a person can log 20-30 miles per day on foot). Thus it is conceivable that Silas traveled back to Jerusalem with Judas, but later returned to Antioch. Whether this is even a possible explanation depends on how long Luke's phrase in Acts 15:36 after some days refers to. We'll ask Silas when we see him in glory! Kent - Verse 34 is found in the Western text, and also in the Byzantine, but does not appear in the manuscripts usually regarded as most reliable. Apparently it was thought that Silas had to be retained in Antioch in order to accompany Paul on the next journey, in plain contradiction of verse 33. There is no problem, however, if we understand a reasonable period of time between the events of verses 33 and 40, sufficient for Paul to send for Silas before the next journey. But - Term of contrast. This contrast marks a turning point in the ministry of Silas and of Paul. It seemed good to Silas to remain there. - It seemed good is the translation of one Greek verb (dokeo cf similar use in Acts 15:22, 25, 28, 34) which in this context means it seemed proper or best. I realize this verse may not be in the earliest Greek manuscripts, but even with that caveat one cannot help but believe that Silas was a Spirit filled man who was sensitive to the leading of the Holy Spirit. And so instead of returning to Jerusalem, he chose to remain in Antioch. God's subsequent use of him would confirm that Silas had made the correct choice. Acts 15:35 But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also, the word of the Lord. KJV Acts 15:35 Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. stayed Acts 13:1; 14:28 teaching Acts 28:31; Matthew 28:19,20; Colossians 1:28; 1 Timothy 2:7; 2 Timothy 4:2 Acts 15 Resources - Multiple Sermons and Commentaries 'BIBLIOCENTRIC" TEACHING AND PREACHING Antioch was what we might today call a "Bible church," in the sense that the teaching and preaching was "Bibliocentric." If this pattern was good for this ancient church which was so mightily used by God, is it not surely true that this same pattern of Bible centered preaching and teaching would transform a sleepy social gathering into a mighty instrument in the hands of God that His Spirit would use for making disciples and spreading the Gospel globally? That's a rhetorical question of course. Can I hear an "Amen?" But - Term of contrast. The contrast is with Acts 15:33 where they sent back Judas and Silas. Paul and Barnabas stayed in Antioch teaching and preaching with many others also - Once again we see Paul redeeming the time (Eph 5:16), knowing his life was but a breath, a vapor, etc. We should all do likewise. Notice the distinction between teaching and preaching. Preaching will bring us out of the world, But teaching brings the world out of us!
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Robertson - The precariousness of the life of new converts in pagan lands is shown in all of Paul's Epistles (Furneaux). So he wanted to go city by city And see how they are - "How they have it." Paul like a father is concerned to know of the spiritual condition of those "children" with whom he has played a part in seeing birthed into the Kingdom of God. He wants to assure that they are growing "the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen." (2 Peter 3:18) THOUGHT - This should be the concern of all of us who God has privileged to lead others to Christ - to be concerned (and visit them) regarding their growth in Christ-likeness. Have you followed up with your "spiritual children?" Application: Too often in the modem day church we concern ourselves with the physical condition of brothers and sisters than we do about their spiritual condition. People can leave the church, fall by the wayside, give up on the Lord and we never seek to reclaim them. As someone has said, “We spend more time trying to pray sick saints out of heaven then lost sinners out of hell.” This applies to us right now! Look at our weekly prayer list and the physical needs of others far outweigh the spiritual needs. Don’t misunderstand me—we do and need to continue to care about the whole person and that means their physical well being. ￫But if a person is getting alone physically and is spiritually sick and slumbering ￫then that person is in need of immediate emergency help! (Jack Andrews Expository Studies) Learning From The Past Get Mark and bring him with you, for he is useful to me for ministry. —2 Timothy 4:11 We all have some regrets about the past and try to forget our sins and mistakes. We feel a lot like the Peanuts comic strip character Linus, who said, “Maybe we should think only about today.” Charlie Brown disagreed, “No, that’s giving up. I’m still hoping yesterday will get better.” We know that we can’t change what happened yesterday. But we can learn from yesterday’s sins and mistakes, and with God’s help we can use that knowledge to make a better tomorrow. That’s what John Mark did. He had started on a missionary journey with Paul and Barnabas, but when they entered Asia Minor he abandoned them and went back home (Acts 13:13; 15:38). We’re not told why he left, but the apostle Paul saw it as a shameful desertion. Later, Mark became a co-worker with Barnabas (15:39). We don’t know the details, but at some point Mark must have changed and reconciled with Paul (Colossians 4:10-11). When Paul was in prison awaiting execution, he asked Timothy to come and to bring Mark with him. He indicated that Mark was “useful to me for ministry” (2 Timothy 4:11). We cannot erase yesterday, but we can learn from it. When we take our sins and mistakes to the Lord and seek His help, we can be better today and tomorrow. By Herbert Vander Lugt For Further Study How do we know that God forgives us? (1 John 1:9-2:1). Read the online version of the booklet When We Don't Measure Up Acts 15:37 Barnabas wanted to take John, called Mark, along with them also. KJV Acts 15:37 And Barnabas determined to take with them John, whose surname was Mark. John 12:12,25; 13:5,13; Colossians 4:10; 2 Timothy 4:11; Philemon 1:24 Acts 15 Resources - Multiple Sermons and Commentaries BARNABAS IS "BOUND AND DETERMINED!" Barnabas is bent on or "bound and determined" to take John...Mark on mission! Webster defines the phrase "bound and determined" as "having a very strong feeling that one is going to do something and not allow anyone or anything to get in the way - very determined." And remember the nickname for Barnabas is "Son of Encouragement," (Acts 4:36+) and how better encourage John Mark than to offer to take him along! Warren
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Robertson - Literally, "But Paul kept on deeming it wise not to be taking along with them this one." Insisting (thought best - ESV)(515)(axioo from axios = of weight) means basically to think meet or right and has several nuances - (1) make worthy (2 Th 1.11); (2) think of as worthy, consider worthy or deserving (and act accordingly) - BDAG - "to consider suitable for requital or for receipt of someth." (Lk. 7:7; 1 Ti 5:17; Heb. 3:3; 10:29); (3) think fitting to do something, prefer, regard as right to do (Acts 15.38); (4) want, request, desire (Acts 13.42; 28.22) The idea of axioo in the present passage is to deem or hold an opinion and so Paul was of the opinion they should not take John Mark along. He kept holding (and surely expressing) his opinion over and over! Zodhiates - To esteem, count or reckon worthy or deserving (Luke 7:7; 1 Tim. 5:17; Heb. 3:3; 10:29; Sept.: Gen. 31:28); to think fit, suitable or proper (Acts 15:38 [cf. 28:22]); to count worthy or fit, to account or accept as worthy (2 Thess. 1:11); to desire, wish, hence demand (Sept.: Esth. 4:8; Dan. 1:8; 2:16, 23). (Complete Word Study Dictionary) TDNT - Epictetus describes the calling, position and destiny of man as "being regarded as worthy of a post by Zeus" Gilbrant notes that "Axioō has a multiplicity of meanings in classical Greek; however, the underlying concept is that of “considering worthy, deserving.” This can be used in either a positive sense (e.g., deserving of reward) or negative (e.g., deserving of punishment) (Liddell-Scott). Other shades of definition include “to expect” (because one considers oneself “worthy”); “to expect” (because one considers it right), hence “to ask, request”; or in a more technical sense it concerns “making a claim,” or “holding an opinion” (ibid.)." (Complete Biblical Library Greek-English Dictionary) Axioo - 7x in 7v - consider...worthy(1), considered worthy(1), count...worthy(1), counted worthy(1), deserve(1), desire(1), insisting(1). Lk. 7:7 = "I did not even consider myself worthy to come to You"; Acts 15:38; Acts 28:22 = "we desire to hear from you"; 2 Th 1:11 = "our God will count you worthy of your calling"; 1 Tim. 5:17 = "The elders who rule well are to be considered worthy of double honor,"; Heb. 3:3 = Jesus "has been counted worthy of more glory than Moses"; Heb. 10:29 = "How much severer punishment do you think he will deserve..." Axioo in the Septuagint - Gen. 31:28; Num. 22:16; Est. 4:8; Est. 5:6; Est. 7:8; Est. 8:3; Est. 9:12; Isa. 33:7; Jer. 7:16; Jer. 11:14; Dan. 1:8; Dan. 2:16; Dan. 2:23; Dan. 2:49; Dan. 3:30; Dan. 4:33; Dan. 6:5; Dan. 6:7; Dan. 6:8; Dan. 6:11; Dan. 6:12; Take...along (4838)(sumparalambano from sun/syn = together [speaks of intimacy] + paralambano = to take to, to join to oneself from para = alongside, beside + lambano = to take, receive) means to take along with oneself as a companion on a journey. It is fascinating that this verb is used only 4x in Scripture and 3 are used in reference to John Mark. The first use was in a "positive" sense, Luke recording " And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, taking along with them John, who was also called Mark." (Acts 12:25+) Who had deserted them in Pamphylia and had not gone with them to the work - Recall the context in Acts 13:13+ "Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left (apochoreo - moved away from) them and returned (hupostrepho) to Jerusalem."
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Robertson - No one can rightly blame Barnabas for giving his cousin John Mark a second chance nor Paul for fearing to risk him again. One’s judgment may go with Paul, but one’s heart goes with Barnabas...Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times. Took...with (3880)(paralambano from para = beside + lambano = appropriate, receive) means take to oneself into close association, which is a good description of Barnabas taking John Mark right beside himself, "under his wing" so to speak. Remember Barnabas was a natural (supernatural) encourager, and here he expresses it by his actions. Sailed away (1602)(ekpleo from ek = out + pleo = to sail) means to sail out, to weigh anchor, to sail away from a port of harbor, depart by ship and only used literally in the NT (Acts 15:39, 18:18, 20:6). Liddell-Scott means a figurative use in secular Greek meaning to be out of one's senses. Ray Pritchard - Let’s run the clock ahead about 10 years. How does Paul feel about Barnabas now? We only have one hint. In 1 Cor. 9:6 he mentions Barnabas as a fellow apostle and a fellow worker in the cause of Jesus Christ. Ten years pass from the time of the argument and Paul is able to look at Barnabas and say, “My friend, my fellow apostle, my partner, my co-worker.” Something had happened to bring about reconciliation and healing. (from When Christians Disagree)