Introductory remarks:
"Teachers come from Judea and say the Gentiles must be circumcised. Paul and Barnabas disagree and are sent to Jerusalem to settle the matter. Peter says that the Jews couldn't bear the yoke, so why place it on the Gentiles? He says all are saved by the grace of Christ? James says the salvation of the Gentiles was foretold by the prophets. So they should only be told to avoid idols and fornication and eating things strangled and blood. Letters saying this are sent with Judas and Silas to Antioch. Paul and Barnabas split over John Mark and Paul and Silas journey together" (A Survey of Acts - Brenda).
This chapter may be outlined as follows: The council at Jerusalem vv. 1-21; the reply of the council vv. 22-35; Paul and Barnabas separate vv. 36-41.
The Council at Jerusalem
Verse 1, "And certain men which came down from Judea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved."
LGT "And certain [men] having come down from Judea were teaching the brethren, Unless ye be circumcised after the custom of Moses, ye in no way can be saved."
Violent persecutions were raging from without the church, and the Apostles were busy encouraging the new converts to have strength and rely on the Lord to see them through, and that they should not give in, no matter what the world throws at them; now persecution comes from within, that is, from the religious community. Obviously the Judaizers had heard of the jubilation of the Gentiles who were saved. Certain of these Jews come down from Judea to straighten them out by teaching them that they must observe circumcision and become Jews in order to be saved. These Judaizers were teaching that the Law of Moses must be maintained because the Laws of God were unchangeable. These Jews did not even accept Christ as their Messiah, and yet they were still maintaining their religiosity, and trying to undermine the grace of God.
Verse 2, "When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question."
LGT "Having taken place therefore not a little commotion and discussion by Paul and Barnabas with them, they appointed Paul and Barnabas and certain others from among them to go up to the apostles and elders to Jerusalem concerning the question."
When Luke says not a little commotion he means that Paul and Barnabas engaged in a real heated debate over this issue of mixing law and Grace regarding faith alone in Christ alone. The real question has always been, is salvation a free gift of God received by faith alone, or must a person do something in order to be saved. The whole assembly is in agreement to send Paul and Barnabas and a small deputation of other mature ones with them to Jerusalem to settle this dispute.
Verse 3, "And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren."
LGT "They indeed therefore, having been sent forward by the assembly, passed through Phoenice and Samaria, relating the conversion of the nations, and they caused great joy to all the brethren."
It was customary for some of the believers in the different assemblies to escort the apostles, and to attend them on their journeys. They passed through Phoenicia and Samaria, towns along the coast on their direct route to Jerusalem (see the map). Great joy comes to the hearts of the believers at the news of sinner's conversions. Paul and Barnabas were gathering momentum as they traveled; what comfort it must have been to see sinners come to the knowledge of the Lord Jesus Christ. They did not go into Jerusalem with an attitude of defending their preaching before their judge, but as apostles in defense of the gospel of grace; they were going to Jerusalem to right the wrong the Judaizers had placed on the gospel; they were going to Jerusalem to make sure the believers there were not confusing law and grace.
Verse 4, "And when they were come to Jerusalem, they received of the church, and of the apostles and elders, and they declared all things that God had done with them."
LGT "And having come to Jerusalem, they were received by the assembly, and the apostles, and the elders, and they declared all that God did with them."
When they arrive in Jerusalem the assembly there receives them with a Christian welcome. Paul and Barnabas relate to them all that God was doing among the Gentiles in Antioch, and along their journey; how that God was saving sinners by His grace, that is, faith alone in Christ alone.
Verse 5, "But there arose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the Law of Moses."
LGT "And certain of those of the sect of the Pharisees, who believed, rose up, saying, It is necessary to circumcise them, and charge [them] to keep the Law of Moses."
The Judaizing sect of the assembly at Jerusalem wanted to keep the believers under the bondage of the Law. They not only wanted to circumcise the new believers, they also wanted to put the yoke of the Law around their necks. Anytime works is added to grace a religion and not faith results.
McGee adds:
"These legalists wanted to add something to the gospel. Friend, whenever you add something to the gospel, you no longer have the gospel but you have religion. You no longer have the gospel of Jesus Christ. The only approach that you can make to Jesus Christ is by faith. We must all come to Him by faith. He won't let us come any other way. Jesus said, " . . . I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). He's bottled the whole world into this. There is only one question God asks the lost world: "What do you do with My Son who died for you?" God doesn't give us some little Sunday school lesson by saying, "I want you to be a good boy. I want you to join a church. I want you to go through this ritual and that ritual." That kind of teaching is only for an insipid religion. It does not come from God. God is saying, "My Son died for you. What will you do with Him?" The answer to that question will determine your eternal destiny. This is the issue being discussed at the council in Jerusalem. This is really exciting."
Verse 6, "And the apostles and elders came together to consider of this matter."
LGT "And the apostles and the elders were gathered together to see about this matter."
The entire assembly gathered together with apostles and elders to discuss this most important issue, for it affected the entire body of Christ.
Verse 7, "And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe."
LGT "And much debating, having taken place, Peter, having risen up, said to them, Men, brethren, Ye know that from early days, God among us chose by my mouth, the nations to hear the Word of the glad tidings and believe."
The Judaizers were given plenty of time to air their grievances; the apostles were not rushing their doctrinal agenda through, nor trying to be overbearing in their methods; they gave the opposition fair time to present their view. Peter, the usual spokesman for the apostles rises up to speak. It was probably very hard for Peter to keep quiet while the Judaizers had their say, but he did show restraint. It was very proper for Peter to speak here, and this is the last time we will hear from Peter here in Acts. It was some time since God chose Peter to speak at Cornelius' house (Acts 10), and then he defended the doctrine of free grace (Acts 11:1-10). Peter says that the report from Paul and Barnabas is nothing new, for God also spread the Good News to the Gentiles from his own mouth.
Verses 8, 9, "And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith."
LGT "And the heart-knowing God bore witness to them, giving the Holy Spirit just as to us: and put no difference between both us and them, by the faith having purified their hearts."
Peter tells them that God saved the Gentiles in Cornelius' house by His sovereign grace, and that He gave them the Baptism of the Holy Spirit just as He gave Him to us, and that now there is no difference between the Jew and the Greek in God's sight. In the matter of Salvation, says Peter, God treats the Jew as heathen, and the heathen as the Jew. Peter says that men are not converted by any ceremony of the Law, but by faith alone in Christ alone. Peter presents a thorough salvation that is strictly Pauline and Johannine.
Matthew Poole notes:
"God had now broken down the middle wall of partition betwixt Jew and Gentile, Eph. 2:14, and distributed his graces to these also, which was signified by the rending of the veil from top to bottom, Matt. 27:51, whereby such as were formerly without, might see and enjoy the benefit of those great things which had been hidden under those shadows and types. Purifying their hearts, from idolatry, and other impieties in which they had lived; which is the inward circumcision of the heart; and whosoever is thus cleansed, ought to be reputed amongst the unclean. By faith; faith is the instrument, God is the efficient cause, of our justification and renovation."
Verse 10, "Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?"
LGT "Now therefore, why tempt ye God to put a yoke upon the neck of the disciples, which neither your fathers nor we were able to bear?"
Peter boldly takes his stand here with Paul and Barnabas against these Judaizers. The first phrase of this verse Peter asks, why tempt ye God? He says to the legalists, why do you anger the God by adding to what He is already satisfied with, that is, He has provided salvation freely, and you are trying to add the symbol of circumcision to His grace; salvation must be God's free gift or it cannot be salvation at all; in other words, if the slightest human work is added to His free gift of salvation, no one could possibly be saved. The next phrase, to put a yoke upon the neck of the disciples, means that they were yoking the disciples, the learners or followers of Christ, to the law, rather, their interpretation of the law, as they would yoke together their oxen in the field to plow, or to pull their wagons. Salvation is free, and works can thwart it. The last phrase, which your fathers nor we were able to bear, Peter is telling them that ever since Moses was given the Ten Commandments on Sinai, no one has been able to keep them, and that they were not given to save them, only to show them that they needed a Savior, and that the Law was simply a schoolmaster to bring them to Christ (Gal. 3:24). A man or woman can only be saved by admitting that he or she is a sinner and needs a savior, and until he or she does admit their need of Christ, they cannot be saved. I have actually been asked the question, Why did Christ have to die for me? This is exactly the reason He did die on the cross, that is, to save us from our own self-righteousness; we need to be perfectly righteous to be saved, and we can only be saved by allowing Christ to put on us His perfect righteousness which He provided in His death on the cross, For God had made Christ to become sin for us [by dying on the cross] in order that we all might be made the righteousness of God in Christ (2 Cor. 5:21). You see, all our sins were placed on Christ on the cross and He paid the supreme sacrifice for our sins, and in taking away our sins, past, present, and future, forever, He was able to place on us all His perfect righteousness.
Verse 11, "But we believe that through the grace of the Lord Jesus Christ we shall all be saved,"
LGT "But by the grace of the Lord Jesus Christ we believe to be saved, in the same manner as they also."
Peter states the case very nicely. We Jews must be saved exactly the same as the Gentiles, and that is by the grace of the Lord Jesus Christ. The Jews were all circumcised, and they probably still didn't eat pork, but Peter is saying that none of their religious observances could save them, only the grace of God; in this he agreed with Paul where he wrote to the Ephesian assembly, For by the means of grace have you all been saved through faith, and that not of yourselves, it is God's gift, and that not by means of your works, lest any man should be able to boast (Eph. 2:8, 9 translation mine). Peter urges these Jews to simply trust Christ for their own personal salvation, because if they keep attempting to be saved by religious observance they will be eternally lost; because, keeping the Law could not save them or their fathers; their fathers were saved by grace, and they must also be saved by grace.
Verse 12, "Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them."
LGT "And all the multitude kept silence, and heard Barnabas and Paul rehearsing what signs and wonders God did among the nations through them."
After Peter's message the entire multitude kept silence, and they were listening to Barnabas and Paul rehearsing what God had done through them among the Gentiles. The fact that they were described by Luke as a multitude proves that the council was not just a collection of apostles and elders. Barnabas is named first probably because he was better known in Jerusalem. There in that council many yielded their stubbornness and accepted the fact that the Gentile believers were part of the same body as they; however there also were some who would never yield. The saving of any soul is a wonderful miracle of God's grace.
Verse 13, "And after they had held their peace, James answered, saying, Men and brethren, hearken unto me."
LGT "And after they were silent, James answered, saying, Men brethren, hear me."
After Peter had opened the council with his message, and Paul and Barnabas had given their report, James stands up amid the silence and addresses the crowd to listen intently to what he was about to relate to them.
Barnes notes:
"This whole transaction shows that Peter had no such authority in the church as the Papists pretend, for otherwise his opinion would have been followed without debate. James had an authority not less than that of Peter. It is possible that he might have been next in age (comp. 1 Cor. 15:7); and it seems morally certain that he remained for a considerable part of his life in Jerusalem, Acts 12:17; 21:18; Gal. 1:19; 2:9, 12."
Calvin adds:
"Wherefore, I do not doubt but that James was son to Alpheus, and Christ's cousin, in which sense he is also called His brother. Whether he were bishop of Jerusalem or no, I leave it indifferent; neither doth it greatly make for the matter, save only because the impudency of the Pope is hereby refuted, because the decree of the Council is set down rather at the appointment, and according to the authority of James than of Peter. And assuredly Eusebius (the first church historian), in the beginning of his Second Book, is not afraid to call James, whosoever he were, the Bishop of the Apostles. Let the men of Rome go now and boast that their Pope is head of the Universal Church, because he is Peter's successor, who suffered another to rule him, that is, to take precedence over him, if we believe Eusebius."
Verse 14, "Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name."
LGT "Simeon related how first God visited to take out of nations a people to His name."
Simeon is the Aramaic form for Simon which is the Greek form, which is another name for Peter. There have always been a people among the Gentile nations that certainly feared God, but individually not corporately as a whole nation, such as the Jews were supposed to be. God visited the Gentiles to take out a people to His name.
Verses 15, 16, "And to this agree the words of the prophets; as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up."
LGT "And with this agree the words of the prophets; just as it is written, After these things, I will return and will build again the tabernacle of David which is fallen, and the ruins of it I will build again and set it up,"
James quotes from the Septuagint, a rather free translation of Amos 9:11-12. James uses the accurate method of preaching, and that is that it accords with the Word of God; this is also a good lesson for all of us in our studies of the Word of God. If it does not fit God's grace we must study until it does.
James is teaching here that the Throne of David will once more be built; this will be done when the Heir to the throne Who is now seated at the right hand of the Father in heaven, Jesus Christ the Lord, will return to earth and reign in the Kingdom for one thousand years. "The program of God is clearly outlined. He is calling a people out of the world now. His second step with the world will be to build again the line of David. That is, He will re-establish the Davidic rule over Israel" (McGee).
Verse 17, "That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things."
LGT "So that the residue of men might seek the Lord, and all the nations upon whom has been called My name upon them, says the Lord who does all these things."
The term residue of men is referring to all the Gentiles, that is, the rest of the world apart from the Jews. This prediction states that other nations beside the Jewish nation will find favor with God without the Jewish religious observances; these Gentiles will find favor with God by believing on Christ.
Verse 18, "Known unto God are all his works from the beginning of the world."
LGT "Known from eternity."
James is quoting these prophets in order to settle the Jewish mind that this grace of God being offered to all men is not a novelty of theirs, but God had this plan from all eternity.
Robertson notes:
"James adds these words perhaps with a reminiscence of Isa. 45:21. His point is that this purpose of God, as set forth in Amos, is an old one. God has an Israel outside of and beyond the Jewish race, whom He will make His true Israel and so there is no occasion for surprise in the story of God's dealings with the Gentiles as told by Barnabas and Paul. God's eternal purpose of grace includes all who call upon His name in every land and people (Isa. 2:1; Micah 4:1). This larger and richer purpose and plan of God was one of the mysteries, which Paul will unfold in the future (Rom. 16:25; Eph. 3:9). James sees it clearly now. God is making it known if they will only be willing to see and understand. It was a great deliverance that James had made and it exerted a profound influence on the assembly."
Verse 19, "Wherefore my sentence is, that we trouble not them, which from among the Gentiles turned to God:"
LGT "Wherefore I judge not to trouble the ones who from the nations turn to God:"
James says here that I judge not, meaning that he gives his opinion that they do not trouble the new Gentile converts with cumbersome rules and regulations that have nothing whatsoever to do with salvation by the grace of God.
Verse 20, "But that we write unto them, that they abstain from pollution of idols, and from fornication, and from things strangled, and from blood."
LGT "But to write to them to abstain from pollutions of the idols, and fornication, and what is strangled and blood."
James says that he believes they should write to these new Gentile converts that they should not do what was common among their environment. Vernon McGee has a beautiful section in his commentary regarding the heathen environment these new Christians had to live in; so I will give it in full:
"The situation was that the Gentile world of that day worshipped idols, and in a city like Corinth, for example, the people would take their best animals and offer them to their pagan gods. They were very clever about this. They would take the animal in and make an offering of it, and the gods, which were spiritual, ate the spiritual animal. Then the people would take the meat and sell it in the meat markets at the heathen temples. That was the place to buy the best steaks in that day - the filet mignon and the porterhouse and New York cuts.
"The Gentiles were not offended by this. They had always bought their meat at these markets, and it was not a matter of conscience for them. However, for the Israelite Christian this would be very offensive. They had been brought up and trained not to eat anything that had been offered to an idol. So the thought here is that the Gentiles who invites a Jewish brother over for dinner should not offend him by serving him something that had been offered to idols. So this request was not a matter of putting the Gentiles under the Mosaic Law. It was a request that they should not do something, which would be very offensive to their Jewish brothers.
"They were also requested to abstain from fornication. Again, we need to understand the background to see why this is specifically mentioned. Adultery was so common among the Gentiles in that day that the Conscience had been dulled. In fact, adultery was actually a part of the religious rite. The Gentiles who had become Christians were to abstain from fornication.
"In America we are going back to paganism today. Folk talk about a new morality. Friend, what they call new morality is old paganism. Our ancestors came out of the forest half naked, eating raw meat, and indulging in gross immorality. There is nothing new about the new morality!
"Also, the Jerusalem council asked the Gentile Christians to abstain from things strangled and from blood, which would be very offensive to their Jewish brothers. This again was a matter of courtesy."
Verse 21, "For Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath Day."
LGT "For Moses from generations of old those in every city proclaiming him, has in the synagogues every Sabbath being read."
The meaning of this verse is that these Gentile Christians should not openly give offense to the established religion of the Jews. In every city where they were, there was a synagogue where the rabbis would be reading the Law of Moses, proclaiming him every Sabbath. It would take time for the new Jewish converts to learn that they were no longer under the Jewish law but under grace. This is still the biggest hindrance to Christian growth even in our fundamental churches; teachers in the so-called fundamental religions mix law and grace; they teach Sabbath keeping, tithing, even to the extent of saying that the Ten Commandments are still in effect as our guide. The Ten Commandments as they relate to men living with men, that is, mankind, have never gone out of socially acceptable behavior. Men have always had these laws in order not to self-destruct, however, the law was never given as a way for man to appease God, and to make himself fit for heaven; this can only be accomplished through faith in Jesus Christ the Lord. James is teaching the Christians that it is completely unnecessary to deliberately offend their Jewish brothers and sisters.
The Reply of the Council
Verse 22, "Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men and brethren:"
LGT "Then it seemed good to the apostles and the elders with the whole assembly, to send chosen men from among them to Antioch together with Paul and Barnabas, Judas, the one called Barsabas, and Silas, leading men among the brethren:"
The believers in Jerusalem now agree to send a deputation of leading Christians, that is, men established in the teachings of grace, Judas and Silas, together with Paul and Barnabas to go to Antioch and teach there. It is quite nice to read here how that the entire assembly were consulted, and that they were as a family, having a say in things of common interest; the decisions were not left exclusively to the apostles and elders as authorities to dominate; this did not come until the church decided to organize and become the Mother Church, and split off into various denominations, saying, We are of Appolos or We are of Paul, even some saying, We are of Christ. We are one family married to the Lord Jesus Christ; He is our Head, and His Word is our final authority, and not the Mother Church or any organized denomination.
Verse 23, "And they wrote letters by them after this manner; The apostles and elders and brethren send greetings unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia."
LGT "Having written by their hand, The apostles and the elder brethren, to those in Antioch and Syria and Cilicia, brethren from among the nations, greetings."
Please pay special attention to the family love sent out with this letter, especially the phrase the apostles and elder brethren. The original Greek gives the correct attitude, for there was not any power struggle for authority in the first church; they were family caring for family sending there love to the brethren in Antioch, welcoming them to the entire Christian family. Most commentaries I read still want to put the stress on the Apostles and elders as rulers instead of fellow believers, calling themselves brother, regarding the entire Christian Church as one united family with Christ as the only Head.
Verse 24, "Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the law: to whom we gave no such commandment."
LGT "Inasmuch as we have heard that certain from among us, having gone out, troubled you by words upsetting your souls, to whom we gave no command:"
The certain ones that went out were Judaizers. The assembly did not send them out, nor were they preaching the true Word of God's grace. These Judaizers went out attempting to put the new converts under the Law upsetting their souls. "For the false apostles did command that they should be kept, as if righteousness came by the law, and salvation did depend upon works" (Calvin).
Verses 25, 26, "It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul. Men that have hazarded their lives for the name of our Lord Jesus Christ."
LGT "It seemed good to us, having come with one accord, having chosen men to send to you, together with our beloved Barnabas and Paul, men who have given up their lives for the name of our Lord Jesus Christ."
The assembly unanimously gives their approval of sending Barnabas and Paul to Antioch to quell the disturbance caused by the Judaizers. Calvin comments about these Judaizers: "Peradventure, also, the apostles meant to nip those knaves by the way, who, having never suffered any thing for Christ's sake, came out of their rousts and dainties [luxurious retirement] to trouble the churches, which cost the courageous soldiers of Christ dearly."
Verse 27, "We have sent therefore Judas and Silas, who shall also tell you the same things."
LGT "We have sent therefore Judas and Silas, they themselves also by speech announcing the same things."
By sending Judas and Silas they would be able by word of their mouths confirm the contents of the letter brought by Barnabas and Paul, to make sure that it is not counterfeited.
Verse 28, "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things."
LGT "For it seemed good to the Holy Spirit and to us, to lay upon you no further burden than these necessary things."
The Holy Spirit led them and they were in complete agreement with the Holy Spirit regarding the Gospel of Grace. Jesus promised that the Holy Spirit would lead them into all truth (John 16:13). This entire mission was under the inspiration of the Holy Spirit.
Verse 29, "That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well."
LGT "To abstain from things offered to idols, and from blood and from what is strangled, and from fornication, from which keeping yourselves, ye do well. Farewell."
The necessary things spoken of in verse 28 "are not absolutely necessary unto salvation, or simply, and in their own nature, necessary, as to abstain from blood etc.; but though they are not necessary always at all times, yet in this place, and at this time, they were necessary for the peace of the church, and to avoid giving of offence to the converted Jews, and to nourish brotherly love betwixt them and the Gentiles" (Matthew Poole). Here in this verse the letter repeats the admonition of peace.
Verses 30, 31,"So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: which when they had read, they rejoiced for the consolation."
LGT "They therefore, being let go went to Antioch, and having gathered together the multitude delivered the epistle. And having read they rejoiced at the consolation."
What a wonderful scene we have here presented. After they read the epistle publicly, which presented the Grace of God they all rejoiced at the consolation, that is, the divine comfort provided by the grace of God; the law condemns, while grace comforts. They all had the experience of a prisoner set free; they were exhorted to understand that grace gives them liberty, but they were not to flaunt it at the expense of their Christian family.
Verse 32, "And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them."
LGT "And Judas and Silas, also themselves being prophets, by much discourse, exhorted the brethren and established [them]."
Judas and Silas as well as Paul and Barnabas had the gift of prophecy; that is, forth-telling as well as foretelling. The Holy Spirit inspired every word spoken. They instructed the new converts in doctrine, establishing them in the grace of God.
Verse 33, "And after they had tarried there a space, they were let go in peace from the brethren unto the apostles."
LGT "And having continued a time, they were let go in peace from the brethren to those who sent them."
After they had finished their present ministry in Antioch, they were bid farewell by the brethren in the assembly at Antioch to go in peace, and return to the apostles who had sent them at Jerusalem.
Verse 34, "Notwithstanding it pleased Silas to abide there still."
(Verse 34 is not in the better manuscripts)
The translators to explain why Silas was found later on with Paul and Barnabas when he left with Judas to return to Jerusalem added this verse; however, he had ample time to return to Antioch after he returned, so this addition isn't really necessary.
Verse 35, "Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also."
LGT "But Paul and Barnabas stayed in Antioch, teaching and announcing the Good News with many others also - the Word of the Lord."
It is not said how long they remained in Antioch; some believe that Paul and Barnabas were the pastors there. It might have been at this time that the unhappy incident recorded in Gal. 2:11-14 when Paul confronted Peter to his face had taken place.
Paul and Barnabas Separate
Verse 36, "And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do."
LGT "And after certain days Paul said to Barnabas, having turned back, Let us indeed look after our brethren in every city in which we have announced the Word of the Lord, how they are."
Paul really does love the brethren; he now wants to return to the different cities where they had sown the seed of the Word of God, and see how they are getting along. Paul was anxious to see how they were progressing in the grace of God. This is a true missionary endeavor, that is, as Paul and Barnabas had gone out, they established churches. They had gotten together believers in the Lord Jesus Christ as the family of God and encouraged them with the Word of the Lord. We should always look after the newborn babes and see that they get fed properly.
Verse 37, "And Barnabas determined to take with them John, whose surname was Mark."
LGT "And Barnabas purposed to take with [them] John, the one called Mark:"
Barnabas had it in his mind to take John Mark along with them, and would not be moved "Mark had been with them before as a traveling companion, ch. 12; 13:5. He was the son of a sister of Barnabas (Col. 4:10), and it is probable that Barnabas's affection for his nephew was the main reason for inducing him to wish to take him in the journey" (Barnes).
Verse 38, "But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to work."
LGT "But Paul kept on deeming it wise not to be taking along with them this one, him who withdrew from them from Pamphylia, and went not with them to the work."
Paul did not think it wise to take this Mark with them on such a perilous journey, for he believed he might run home to mama, as he did before. Paul, at this time, believed Mark to be a quitter; he will change his mind some time later and realize that mark was a true warrior.
Verse 39, "And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed to Cyprus."
LGT "And a sharp contention arose so that they departed one from another, and Barnabas, having taken Mark, sailed to Cyprus."
"The account does not follow Barnabas any longer. He went to Cyprus and there he had a great ministry. Barnabas had come from Cyprus; it was his home. He had a desire to take the gospel to his own people. We know from tradition that he had a great ministry there and from Cyprus a great ministry was carried on in Africa.
At this point Barnabas sails off the pages of the Scriptures. The Bible does not give us information about his ministry. From here on we are going to follow Paul" (McGee).
Verses 40, 41, "And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. And he went through Syria and Cilicia, confirming the churches."
LGT "But Paul, having chosen Silas, went forth, having been committed to the grace of the Lord by the brethren. And he passed through Syria and Cilicia, establishing the assemblies."
The Greek text explains Paul's mission much better than the KJV; Paul went about establishing the churches that is, giving them Bible doctrine. The word "confirm" has a mystical sense about it that makes one think of the Catholic Church confirming young people. Paul strengthened the churches with his teaching doctrine, and it in no way is related to the rite of Catholic Confirmation. The Book of Acts is strictly an outline of Paul's journeys; we will follow his ministry in depth as we study his epistles, God willing.
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