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Acts Chapter
Fifteen
Acts 15
Chapter 15 contains the account of this. Certain persons
come from Jerusalem
where all was still going on in connection with the
requirements of the law; and they seek to impose these requirements on the
Gentiles in this new centre and starting-point of the work which was formed at
Antioch. It was the will of God that this matter should be settled
not by the
apostolic authority of Paul
or by the action of His Spirit at Antioch only
which might have divided the church
but by means of conference at Jerusalem
so as to maintain union
whatever might be the prejudices of the Jews. The ways
of Godin this respect are remarkable
shewing the way in which He has
maintained sovereign care in grace over the church. In reading the Epistle to
the Galatians
we see that in reality things were in question that touched
Christianity to the quick
that affected its very foundations
the deep
principles of grace
of the rights of God
of the sinful condition of
man-principles on which the whole edifice of man's eternal relations with God
is founded. If any one was circumcised
he was under the law; he had given up
grace
he had fallen away from Christ. Nevertheless Paul the apostle
Paul full
of faith
of energy
of burning zeal
is obliged to go up to Jerusalem
whither
he had not desired to go
in order to arrange this matter. Paul had laboured at
Antioch; but the work in that city was not his work. He was not the apostle at
Antioch as he was that of Iconium
of Lystra
and afterwards of Macedonia and
of Greece. He went out from Antioch
from the bosom of the church already
formed there. The question was to be settled for the church
apart from the
apostolic authority of Paul. The apostle must yield before God and His ways.
Paul disputes with the men from Judea
but the end is not gained. It
is determined to send some members of the church to Jerusalem
but with them
Paul and Barnabas
so deeply interested in this question. Moreover Paul had a
revelation that he should go up. God directed his steps. It is good however to
be obliged to submit sometimes
although ever so right or so full of spiritual
energy.
The question then is entered upon at Jerusalem. It was
already a great thing that the subjecting of the Gentiles to the law should be
resisted at Jerusalem
and still more that they should there decide not to do
it. We see the wisdom of God in so ordering it
that such a resolution should
have its origin at Jerusalem. Had there been no bigotry there
the question
would not have been necessary; but alas! good has to be done in despite of all
the weakness and all the traditions of men. A resolution made at Antioch would
have been a very different thing from a resolution made at Jerusalem. The
Jewish church would not have acknowledged the truth
the apostolic authority of
the twelve would not have given its sanction to it. The course at Antioch and
of the Gentiles would have been a course apart; and a continual struggle would
have commenced
having (at least in appearance) the authority of the primitive
and apostolic church on the one side
and the energy and liberty of the Spirit
with Paul for its representative on the other. The Judaizing tendency of human
nature is ever ready to abandon the high energy of the Spirit
and return into
the ways and thoughts of the flesh. This tendency
nourished by the traditions
of an ancient faith
had already given sorrow and difficulty enough to him who
was specially labouring among the Gentiles according to the liberty of the
Spirit
without the additional strength of having the course of the apostles
and of the church at Jerusalem to countenance it.
After much discussion at Jerusalem
full liberty for
which was given
Peter
taking the lead
relates the case of Cornelius.
Afterwards Paul and Barnabas declare the wonderful manifestation of God through
the power of the Holy Ghost which had taken place among the Gentiles. James
then sums up the judgment of the assembly
which is assented to by all
that
the Gentiles shall not be obliged to be circumcised
or to obey the law; but
only to abstain from blood
from things strangled
from fornication
and from
meat offered to idols. We shall do well to consider the nature and stipulations
of this decree.
It is a direction which teaches
not that which is
abstractedly good or evil
but that which was suitable to the case presented.
It was "necessary
" not "righteous before God
" to avoid
certain things. The things might be really evil
but they are not here looked
at in that way. There were certain things to which the Gentiles were
accustomed
which it was proper they should renounce
in order that the
assembly might walk as it ought before God in peace. To the other ordinances of
the law they were not to be subjected. Moses had those who preached him. That
sufficed
without compelling the Gentiles to submit to his laws
when they
joined themselves
not to the Jews
but to the Lord.
This decree therefore does not pronounce upon the nature of the things
forbidden
but upon the opportuneness-the Gentiles having in fact been in the
habit of doing all these things. We must observe that they were not things
forbidden by the law only. It was that which was contrary to the order
established by God as Creator
or to a prohibition given to Noah when he was
told to eat flesh. Woman was only to be connected with man in the sanctity of
marriage
and this is a very great blessing. Life belonged to God. All
fellowship with idols was an outrage against the authority of the true God. Let
Moses teach his own laws; these things were contrary to the intelligent
knowledge of the true God. It is not therefore a new law imposed by
Christianity
nor an accommodation to the prejudices of the Jews. It has not
the same kind of validity as a moral ordinance that is obligatory in itself. It
is the expression to christian intelligence of the terms of man's true
relations with God in the things of nature
given by the goodness of God
through the leaders at Jerusalem
to ignorant Christians
setting them free
from the law
and enlightening them with regard to the relations between God
and man
and to that which was proper to man-things of which
as idolatrous
Gentiles
they had been ignorant. I have said
addressed to christian
intelligence: accordingly there is nothing inconsistent in eating anything that
is sold at the shambles; for I acknowledge God who gave it
and not an idol.
But if the act implies communion with the idol
even to the conscience of
another
it would be provoking God to jealousy; I sin against Him or against my
neighbour. I do not know whether an animal is strangled or not
but if people
act so as to imply that it is indifferent whether life belongs to God or not
I
sin again; I am not defiled by the thing
but I fail in christian intelligence
with regard to the rights of God as Creator. With regard to fornication
this
enters into the category of christian purity
besides being contrary to the
order of the Creator; so that it is a direct question of good and evil
and not
only of the rights of God revealed to our intelligence. This was important as a
general principle
more than in the detail of the things themselves.
In sum the principles established are these: purity by
marriage according to God's original institution; that life belongs to God; and
the unity of God as one only true God-Godhead
life
and God's original
ordinance for man. The same thing is true of the foundations laid by the
assembly at the basis of their decree
"It seemed good to the Holy Ghost
and to us."
The Holy Ghost had manifested Himself in the case of
Cornelius and of the conversion of the Gentiles
of which Peter and Paul and
Barnabas had given the account. On the other hand the apostles were the
depositaries of the authority of Christ
those to whom the government of the
assembly as founded in connection with the true Jewish faith had been
committed. They represented the authority of Christ ascended on high
even as
the power and will of the Holy Ghost had been shewn in the cases I have just
mentioned. The authority was exercised in connection with that which
in a
certain sense
was the continuation of a Judaism enlarged by fresh revelations
and which had its centre at Jerusalem
acknowledging as Messiah the ascended
Jesus rejected by the people. Christ had committed to them the authority
necessary to govern the assembly. They had also been sealed on the day of
Pentecost in order to perform it.
The spirit of grace and wisdom is truly seen in their way
of acting. They give their full sanction to Paul and Barnabas
and they send
with them persons of note in the assembly at Jerusalem
who could not be
suspected of bringing an answer in support of their own pretensions
as might
have been supposed in the case of Paul and Barnabas.
The apostles and elders assemble for deliberation; but
the whole flock acts in concert with them.
Thus Jerusalem has decided that the law was not binding
on the Gentiles. These
sincere in their desire of walking with Christ
rejoice
greatly at their freedom from this yoke. Judas and Silas
being prophets
exhort and confirm them
and afterwards are dismissed in peace. But Silas
thinks it good to remain on his own account
influenced by the Spirit. He
prefers the work among the Gentiles to Jerusalem. Judas returns from it to
Jerusalem.
The work continues at Antioch by means of Paul and Barnabas
and others. At Antioch we again see the full liberty of the Holy Ghost.
Paul proposes to Barnabas that they should go and visit
the assemblies already formed by their means in Asia Minor. Barnabas consents
but he determines to take John who had formerly forsaken them. Paul wishes for
some one who had not drawn back from the work
nor abandoned for his own home
the place of a stranger for the work's sake. Barnabas insists; and these two
precious servants of God separate. Barnabas takes Mark and goes to Cyprus. Now
Mark was his kinsman
and Cyprus his own country. Paul takes Silas
who had
preferred the work to Jerusalem instead of Jerusalem to the work and departs.
From his name we may believe that Silas was a Hellenist.
It is happy to find that
after this
Paul speaks of
Barnabas with entire affection
and desires that Mark should come to him
having found him profitable for the ministry.
Moreover Paul is commended by the brethren to the grace
of God in his work. The title given to Paul and Barnabas by the apostles shews
the difference between the apostolic authority
established by Christ in
person
and that which was constituted such by the power of the Holy Ghost-sent
by Christ Himself
no doubt
but in point of fact going forth by the direction
of the Holy Ghost
and their mission warranted by His power. With the apostles
Paul and Barnabas have no title except their work-"men that have hazarded
their lives for the name of our Lord Jesus Christ." They are that which
the Holy Ghost has made them. The apostles are the twelve.
The liberty and the power of the Spirit characterise Paul
He is that which the Spirit makes him. If Jesus had appeared to him
although
Ananias can testify it
he must in reality prove it by the power of his
ministry. The effects of this ministry are related as well as its character in
chapters 16-20. The action and the liberty of the Holy Ghost are there
displayed in a remarkable manner.
── John Darby《Synopsis of Acts》
Acts 15
Chapter Contents
The dispute raised by Judaizing teachers. (1-6) The
council at Jerusalem. (7-21) The letter from the council. (22-35) Paul and
Barnabas separate. (36-41)
Commentary on Acts 15:1-6
(Read Acts 15:1-6)
Some from Judea taught the Gentile converts at Antioch
that they could not be saved
unless they observed the whole ceremonial law as
given by Moses; and thus they sought to destroy Christian liberty. There is a
strange proneness in us to think that all do wrong who do not just as we do.
Their doctrine was very discouraging. Wise and good men desire to avoid
contests and disputes as far as they can; yet when false teachers oppose the
main truths of the gospel
or bring in hurtful doctrines
we must not decline
to oppose them.
Commentary on Acts 15:7-21
(Read Acts 15:7-21)
We see from the words "purifying their hearts by
faith
" and the address of St. Peter
that justification by faith
and
sanctification by the Holy Ghost
cannot be separated; and that both are the
gift of God. We have great cause to bless God that we have heard the gospel.
May we have that faith which the great Searcher of hearts approves
and attests
by the seal of the Holy Spirit. Then our hearts and consciences will be
purified from the guilt of sin
and we shall be freed from the burdens some try
to lay upon the disciples of Christ. Paul and Barnabas showed by plain matters
of fact
that God owned the preaching of the pure gospel to the Gentiles
without the law of Moses; therefore to press that law upon them
was to undo
what God had done. The opinion of James was
that the Gentile converts ought
not to be troubled about Jewish rites
but that they should abstain from meats
offered to idols
so that they might show their hatred of idolatry. Also
that
they should be cautioned against fornication
which was not abhorred by the
Gentiles as it should be
and even formed a part of some of their rites. They
were counselled to abstain from things strangled
and from eating blood; this
was forbidden by the law of Moses
and also here
from reverence to the blood
of the sacrifices
which being then still offered
it would needlessly grieve
the Jewish converts
and further prejudice the unconverted Jews. But as the
reason has long ceased
we are left free in this
as in the like matters. Let
converts be warned to avoid all appearances of the evils which they formerly
practised
or are likely to be tempted to; and caution them to use Christian
liberty with moderation and prudence.
Commentary on Acts 15:22-35
(Read Acts 15:22-35)
Being warranted to declare themselves directed by the
immediate influence of the Holy Ghost
the apostles and disciples were assured
that it seemed good unto God the Holy Spirit
as well as to them
to lay upon
the converts no other burden than the things before mentioned
which were
necessary
either on their own account
or from present circumstances. It was a
comfort to hear that carnal ordinances were no longer imposed on them
which
perplexed the conscience
but could not purify or pacify it; and that those who
troubled their minds were silenced
so that the peace of the church was
restored
and that which threatened division was removed. All this was
consolation for which they blessed God. Many others were at Antioch. Where many
labour in the word and doctrine
yet there may be opportunity for us: the zeal
and usefulness of others should stir us up
not lay us asleep.
Commentary on Acts 15:36-41
(Read Acts 15:36-41)
Here we have a private quarrel between two ministers
no
less than Paul and Barnabas
yet made to end well. Barnabas wished his nephew
John Mark to go with them. We should suspect ourselves of being partial
and
guard against this in putting our relations forward. Paul did not think him
worthy of the honour
nor fit for the service
who had departed from them
without their knowledge
or without their consent: see 13. Neither would yield
therefore there was no
remedy but they must part. We see that the best of men are but men
subject to
like passions as we are. Perhaps there were faults on both sides
as usual in
such contentions. Christ's example alone
is a copy without a blot. Yet we are
not to think it strange
if there are differences among wise and good men. It
will be so while we are in this imperfect state; we shall never be all of one
mind till we come to heaven. But what mischief the remainders of pride and
passion which are found even in good men
do in the world
and do in the
church! Many who dwelt at Antioch
who had heard but little of the devotedness
and piety of Paul and Barnabas
heard of their dispute and separation; and thus
it will be with ourselves
if we give way to contention. Believers must be
constant in prayer
that they may never be led by the allowance of unholy
tempers
to hurt the cause they really desire to serve. Paul speaks with esteem
and affection both of Barnabas and Mark
in his epistles
written after this
event. May all who profess thy name
O loving Saviour
be thoroughly reconciled
by that love derived from thee which is not easily provoked
and which soon
forgets and buries injuries.
── Matthew Henry《Concise Commentary on Acts》
Acts 15
Verse 2
[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.
They (the brethren) determined that Paul and
Barnabas
and certain others should go up to Jerusalem about this question -
This is the journey to which St. Paul refers
Galatians 2:1
2
when he says he went up by
revelation: which is very consistent with this; for the Church in sending them
might be directed by a revelation made either immediately to St. Paul
or to
some other person
relating to so important an affair. Important indeed it was
that these Jewish impositions should be solemnly opposed in time; because
multitudes of converts were still zealous for the law
and ready to contend for
the observance of it. Indeed many of the Christians of Antioch would have
acquiesced in the determination of Paul alone. But as many others might have
prejudices against him
for his having been so much concerned for the Gentiles
it was highly expedient to take the concurrent judgment of all the apostles on this
occasion.
Verse 4
[4] And when they were come to Jerusalem
they were received of the church
and of the apostles and elders
and they declared all things that God had done
with them.
They were received —
That is solemnly welcomed.
Verse 5
[5] But
there rose 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.
But certain Pharisees — For even believers are apt to retain their former turn of mind
and prejudices
derived therefrom.
The law of Moses —
The whole law
both moral and ritual.
Verse 7
[7] And
when there had been much disputing
Peter rose up
and said unto them
Men and
brethren
ye know how that a good while ago God made choice among us
that the
Gentiles by my mouth should hear the word of the gospel
and believe.
After much debate — It
does not appear that this was among the apostles themselves. But if it had
if
they themselves had debated at first
yet might their final decision be from an
unerring direction. For how really soever they were inspired
we need not
suppose their inspiration was always so instantaneous and express
as to
supersede any deliberation in their own minds
or any consultation with each
other.
Peter rose up —
This is the last time he is mentioned in the Acts.
Verse 8
[8] And God
which knoweth the hearts
bare them witness
giving them the Holy
Ghost
even as he did unto us;
God bare them witness — That he had accepted them
by giving them the Holy Ghost.
Verse 9
[9] And
put no difference between us and them
purifying their hearts by faith.
Purifying —
This word is repeated from Acts 10:15; their hearts - The heart is the
proper seat of purity; by faith - Without concerning themselves with the Mosaic
law.
Verse 10
[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?
Now therefore —
Seeing these things are so: why tempt ye God? - Why do ye provoke him to anger
by putting so heavy a yoke on their neck?
Verse 11
[11] But
we believe that through the grace of the Lord Jesus Christ we shall be saved
even as they.
The Lord Jesus — He
does not here say our Lord; because in this solemn place he means the Lord of
all
we - Jews
shall be saved even as they - Gentiles
namely
through the
grace of the Lord Jesus
not by our observance of the ceremonial law.
Verse 12
[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.
Miracles and wonders — By which also what St. Peter had said was confirmed.
Verse 14
[14]
Simeon hath declared how God at the first did visit the Gentiles
to take out
of them a people for his name.
Simon hath declared —
James
the apostle of the Hebrews
calls Peter by his Hebrew name.
To take out of them a people for his name — That is to believe in him
to be called by his name.
Verse 15
[15] And
to this agree the words of the prophets; as it is written
To this agree —
St. Peter had urged the plain fact
which St. James confirms by Scripture
prophecy.
The words of the prophets — One of whom is immediately cited.
Verse 16
[16]
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:
After this —
After the Jewish dispensation expires.
I will build again the fallen tabernacle of
David — By raising from his seed the Christ
who
shall build on the ruins of his fallen tabernacle a spiritual and eternal
kingdom. Amos 9:11.
Verse 17
[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.
The Gentiles on whom my name is called — That is
who are called by my name; who are my people.
Verse 18
[18]
Known unto God are all his works from the beginning of the world.
Known unto God are all his works from
eternity — Which the apostle infers from the prophecy
itself
and the accomplishment of it. And this conversion of the Gentiles being
known to him from eternity
we ought not to think a new or strange thing. It is
observable
he does not speak of God's works in the natural world
(which had
been nothing to his present purpose
) but of his dealing with the children of
men. Now he could not know these
without knowing the characters and actions of
particular persons
on a correspondence with which the wisdom and goodness of
his providential dispensations is founded. For instance
he could not know how
he would deal with heathen idolaters (whom he was now calling into his Church)
without knowing there would be heathen idolaters: and yet this was a thing
purely contingent
a thing as dependent on the freedom of the human mind
as
any we can imagine. This text
therefore
among a thousand more
is an
unanswerable proof
that God foreknows future contingencies
though there are
difficulties relating hereto which men cannot solve.
Verse 20
[20] But
that we write unto them
that they abstain from pollutions of idols
and from
fornication
and from things strangled
and from blood.
To abstain from fornication — Which even the philosophers among the heathens did not account any
fault. It was particularly frequent in the worship of their idols
on which
account they are here named together.
And from things strangled — That is
from whatever had been killed
without pouring out the blood.
When God first permitted man to eat flesh
he commanded Noah
and in him all
his posterity
whenever they killed any creature for food
to abstain from the
blood thereof. It was to be poured upon the ground as water: doubtless in
honour of that blood which was in due time poured out for the sin of the world.
Verse 21
[21] For
Moses of old time hath in every city them that preach him
being read in the
synagogues every sabbath day.
Perhaps the connection is
To the Jews we
need write nothing on these heads; for they hear the law continually.
Verse 22
[22] Then
pleased it the apostles and elders
with the whole church
to send chosen men
of their own company to Antioch with Paul and Barnabas; namely
Judas surnamed
Barsabas
and Silas
chief men among the brethren:
With the whole Church — Which therefore had a part therein; to send chosen men - Who might put
it beyond all dispute
that this was the judgment of the apostles and all the
brethren.
Verse 23
[23] And
they wrote letters by them after this manner; The apostles and elders and
brethren send greeting unto the brethren which are of the Gentiles in Antioch
and Syria and Cilicia:
Writing thus
and sending it by their hand — The whole conduct of this affair plainly shows that the Church in those
days had no conception of St. Peter's primacy
or of his being the chief judge
in controversies. For the decree is drawn up
not according to his
but the
Apostle James's proposal and direction: and that in the name
not of St. Peter
but of all the apostles and elders
and of the whole Church. Nay
St. Peter's
name is not mentioned at all
either in the order for sending to Jerusalem on
the question
Acts 15:2
or in the address of the messengers
concerning it
Acts 15:4
or in the letter which was written in
answer.
Verse 24
[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:
Forasmuch as
… —
The simplicity
weightiness
and conciseness of this letter are highly
observable.
Verse 26
[26] Men
that have hazarded their lives for the name of our Lord Jesus Christ.
Men that have hazarded their lives — This is spoken of Paul and Barnabas.
Verse 27
[27] We
have sent therefore Judas and Silas
who shall also tell you the same things by
mouth.
Who will tell you the same things — Which we have written.
Verse 28
[28] For
it seemed good to the Holy Ghost
and to us
to lay upon you no greater burden
than these necessary things;
These necessary things — All of these were necessary for that time. But the first of them was not
necessary long; and the direction concerning it was therefore repealed by the
same Spirit
as we read in the former Epistle to the Corinthians.
Verse 29
[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.
Blood —
The eating which was never permitted the children of God from the beginning of
the world. Nothing can be clearer than this. For
1. From Adam to Noah no man
ate flesh at all; consequently no man then ate blood. 2. When God allowed Noah
and his posterity to eat flesh
he absolutely forbade them to eat blood; and
accordingly this
with the other six precepts of Noah
was delivered down from
Noah to Moses. 3. God renewed this prohibition by Moses
which was not repealed
from the time of Moses till Christ came. 4. Neither after his coming did any
presume to repeal this decree of the Holy Ghost
till it seemed good to the
bishop of Rome so to do
about the middle of the eighth century. 5. From that time
those Churches which acknowledged his authority held the eating of blood to be
an indifferent thing. But
6. In all those Churches which never did acknowledge
the bishop of Rome's authority
it never was allowed to eat blood; nor is it
allowed at this day. This is the plain fact; let men reason as plausibly as
they please on one side or the other.
From which keeping yourselves ye will do well — That is
ye will find a blessing. This gentle manner of concluding was
worthy the apostolical wisdom and goodness. But how soon did succeeding
councils of inferior authority change it into the style of anathemas! Forms
which have proved an occasion of consecrating some of the most devilish
passions under the most sacred names; and like some ill-adjusted weapons of war
are most likely to hurt the hand from which they are thrown.
Verse 35
[35] Paul
also and Barnabas continued in Antioch
teaching and preaching the word of the
Lord
with many others also.
Paul and Barnabas abode in Antioch — And it was during this time that Peter came down from Jerusalem
and
that St. Paul withstood him to the face
for separating himself from the
Gentiles
Galatians 2:11
etc.
Verse 36
[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.
Let us go and visit the brethren in every
city where we have preached — This was all that St. Paul designed at
first; but it was not all that God designed by his journey
whose providence
carried him much farther than he intended.
And see how they do —
How their souls prosper: how they grow in faith
hope love: what else ought to
be the grand and constant inquiry in every ecclesiastical visitation? Reader
how dost thou do?
Verse 37
[37] And
Barnabas determined to take with them John
whose surname was Mark.
Barnabas counselled to take John — His kinsman.
Verse 38
[38] But
Paul thought not good to take him with them
who departed from them from
Pamphylia
and went not with them to the work.
But Paul thought it not right — To trust him again
who had deserted them before: who had shrunk from
the labour and danger of converting those they were now going to confirm.
Verse 39
[39] And
the contention was so sharp between them
that they departed asunder one from
the other: and so Barnabas took Mark
and sailed unto Cyprus;
And there was a sharp contention — Literally
a paroxysm
or fit of a fever. But nothing in the text implies
that the sharpness was on both sides. It is far more probable that it was not;
that St. Paul
who had the right on his side
as he undoubtedly had
)
maintained it with love.
And Barnabas taking Mark with him
sailed
away to Cyprus — Forsaking the work in which he was
engaged
he went away to his own country.
Verse 40
[40] And
Paul chose Silas
and departed
being recommended by the brethren unto the
grace of God.
But Paul departed —
Held on his intended course: being recommended by the brethren to the grace of
God - We do not find that Barnabas stayed for this. O how mighty is the grace
of God! which in the midst of the world
in the midst of sin
among so many
snares of Satan
and in spite of the incredible weakness and depravity of
nature
yet overcomes all opposition
sanctifies
sustains
and preserves us to
the end! It appears not only that Paul and Barnabas were afterward thoroughly
reconciled
1 Corinthians 9:6; Galatians 2:9; but also that John was again
admitted by St. Paul as a companion in his labours
Colossians 4:10; Philemon 1:24; 2 Timothy 4:11.
── John Wesley《Explanatory Notes on
Acts》
Chapter 15. The Jerusalem Council
Deliver the
Council's Letter
The People Read It
I. Debate on
Judaic Tradition
II. Send the
Letter to Explain
III. The
Parting of the Two Apostles
── Chih-Hsin Chang《An Outline of The New Testament》