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■ 사도행전 15장
1. 어떤 사람들이 유대로부터 내려와서 형제들을 가르치되 너희가 모세의 법대로 할례를 받지 아니하면 능히 구원을 얻지 못하리라 하니
And certain men which came down from Judæa taught the brethren , and said, Except ye be circumcised after the manner of Moses , ye cannot be saved .
2. 바울과 바나바와 저희 사이에 적지 아니한 다툼과 변론이 일어난지라 형제들이 이 문제에 대하여 바울과 바나바와 및 그 중에 몇 사람을 예루살렘에 있는 사도와 장로들에게 보내기로 작정하니
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 .
3. 저희가 교회의 전송을 받고 베니게와 사마리아로 다녀가며 이방인들의 주께 돌아온 일을 말하여 형제들을 다 크게 기쁘게 하더라
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 .
4. 예루살렘에 이르러 교회와 사도와 장로들에게 영접을 받고 하나님이 자기들과 함께 계셔 행하신 모든 일을 말하매
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 .
5. 바리새파 중에 믿는 어떤 사람들이 일어나 말하되 이방인에게 할례주고 모세의 율법을 지키라 명하는 것이 마땅하다 하니라
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 .
6. 사도와 장로들이 이 일을 의논하러 모여
And the apostles and elders came together for to consider of this matter .
7. 많은 변론이 있은 후에 베드로가 일어나 말하되 형제들아 너희도 알거니와 하나님이 이방인들로 내 입에서 복음의 말씀을 들어 믿게 하시려고 오래 전부터 너희 가운데서 나를 택하시고
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 .
8. 또 마음을 아시는 하나님이 우리에게와 같이 저희에게도 성령을 주어 증거하시고
And God , which knoweth the hearts , bare them witness , giving them the Holy Ghost , even as he did unto us ;
9. 믿음으로 저희 마음을 깨끗이 하사 저희나 우리나 분간치 아니하셨느니라
And put no difference between us and them , purifying their hearts by faith .
10. 그런데 지금 너희가 어찌하여 하나님을 시험하여 우리 조상과 우리도 능히 메지 못하던 멍에를 제자들의 목에 두려느냐
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 ?
11. 우리가 저희와 동일하게 주 예수의 은혜로 구원 받는 줄을 믿노라 하니라
But we believe that through the grace of the Lord Jesus Christ we shall be saved , even as they .
12. 온 무리가 가만히 있어 바나바와 바울이 하나님이 자기들로 말미암아 이방인 중에서 행하신 표적과 기사 고하는 것을 듣더니
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 .
13. 말을 마치매 야고보가 대답하여 가로되 형제들아 내 말을 들으라
And after they had held their peace , James answered , saying , Men and brethren , hearken unto me :
14. 하나님이 처음으로 이방인 중에서 자기 이름을 위할 백성을 취하시려고 저희를 권고하신 것을 시므온이 고하였으니
Simeon hath declared how God at the first did visit the Gentiles , to take out of them a people for his name .
15. 선지자들의 말씀이 이와 합하도다 기록된 바
And to this agree the words of the prophets ; as it is written ,
16. 이 후에 내가 돌아와서 다윗의 무너진 장막을 다시 지으며 또 그 퇴락한 것을 다시 지어 일으키리니
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 :
17. 이는 그 남은 사람들과 내 이름으로 일컬음을 받는 모든 이방인들로 주를 찾게 하려 함이라 하셨으니
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 .
18. 즉 예로부터 이것을 알게 하시는 주의 말씀이라 함과 같으니라
Known unto God are all his works from the beginning of the world .
19. 그러므로 내 의견에는 이방인 중에서 하나님께로 돌아오는 자들을 괴롭게 말고
Wherefore my sentence is , that we trouble not them, which from among the Gentiles are turned to God :
20. 다만 우상의 더러운 것과 음행과 목매어 죽인 것과 피를 멀리하라고 편지하는 것이 가하니
But that we write unto them , that they abstain from pollutions of idols , and from fornication , and from things strangled , and from blood .
21. 이는 예로부터 각 성에서 모세를 전하는 자가 있어 안식일마다 회당에서 그 글을 읽음이니라 하더라
For Moses of old time hath in every city them that preach him , being read in the synagogues every sabbath day .
22. 이에 사도와 장로와 온 교회가 그 중에서 사람을 택하여 바울과 바나바와 함께 안디옥으로 보내기를 가결하니 곧 형제 중에 인도자인 바사바라 하는 유다와 실라더라
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 :
23. 그 편에 편지를 부쳐 이르되 사도와 장로된 형제들은 안디옥과 수리아와 길리기아에 있는 이방인 형제들에게 문안하노라
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 :
24. 들은즉 우리 가운데서 어떤 사람들이 우리의 시킨 것도 없이 나가서 말로 너희를 괴롭게 하고 마음을 혹하게 한다 하기로
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 :
25. 사람을 택하여 우리 주 예수 그리스도의 이름을 위하여 생명을 아끼지 아니하는 자인 우리의 사랑하는 바나바와 바울과 함께 너희에게 보내기를 일치 가결하였노라
It seemed good unto us , being assembled with one accord , to send chosen men unto you with our beloved Barnabas and Paul ,
26. _
Men that have hazarded their lives for the name of our Lord Jesus Christ .
27. 그리하여 유다와 실라를 보내니 저희도 이 일을 말로 전하리라
We have sent therefore Judas and Silas , who shall also tell you the same things by mouth .
28. 성령과 우리는 이 요긴한 것들 외에 아무 짐도 너희에게 지우지 아니하는 것이 가한 줄 알았노니
For it seemed good to the Holy Ghost , and to us , to lay upon you no greater burden than these necessary things ;
29. 우상의 제물과 피와 목매어 죽인 것과 음행을 멀리 할지니라 이에 스스로 삼가면 잘되리라 평안함을 원하노라 하였더라
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 .
30. 저희가 작별하고 안디옥에 내려가 무리를 모은 후에 편지를 전하니
So when they were dismissed , they came to Antioch : and when they had gathered the multitude together , they delivered the epistle :
31. 읽고 그 위로한 말을 기뻐하더라
Which when they had read , they rejoiced for the consolation .
32. 유다와 실라도 선지자라 여러 말로 형제를 권면하여 굳게 하고
And Judas and Silas , being prophets also themselves , exhorted the brethren with many words , and confirmed them.
33. 얼마 있다가 평안히 가라는 전송을 형제들에게 받고 자기를 보내던 사람들에게로 돌아가되
And after they had tarried there a space , they were let go in peace from the brethren unto the apostles .
34. _
Notwithstanding it pleased Silas to abide there still .
35. 바울과 바나바는 안디옥에서 유하여 다수한 다른 사람들과 함께 주의 말씀을 가르치며 전파하니라
Paul also and Barnabas continued in Antioch , teaching and preaching the word of the Lord , with many others also .
36. 수일 후에 바울이 바나바더러 말하되 우리가 주의 말씀을 전한 각 성으로 다시 가서 형제들이 어떠한가 방문하자 하니
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 .
37. 바나바는 마가라 하는 요한도 데리고 가고자 하나
And Barnabas determined to take with them John , whose surname was Mark .
38. 바울은 밤빌리아에서 자기들을 떠나 한가지로 일하러 가지 아니한 자를 데리고 가는 것이 옳지 않다 하여
But Paul thought not good to take him with them , who departed from them from Pamphylia , and went not with them to the work .
39. 서로 심히 다투어 피차 갈라서니 바나바는 마가를 데리고 배 타고 구브로로 가고
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 ;
40. 바울은 실라를 택한 후에 형제들에게 주의 은혜에 부탁함을 받고 떠나
And Paul chose Silas , and departed , being recommended by the brethren unto the grace of God .
41. 수리아와 길리기아로 다녀가며 교회들을 굳게 하니라
And he went through Syria and Cilicia , confirming the churches .
■ 주석 보기
【행15:1 JFB】행15:1-35. Council at Jerusalem to Decide on the Necessity of Circumcision for the Gentile Converts.
1, 2. certain men—See the description of them in 갈2:4.
【행15:1 CWC】[FIRST GENERAL CHURCH COUNCIL]
This lesson is one of the most important in the whole historical part of the New Testament. It is the record of the first general council of the Church, called to settle the fundamental question as to how a man may be just with God. We have become acquainted with "they of the circumcision" who, at chapter 11, objected to Peter's fellowship with the Gentiles in the case of Cornelius. The party was strong and growing stronger. As Jews of the stricter sort they could not understand how Gentiles could become Christians without in a sense first becoming Jews. Their theory is expressed in verse 1. Some of them, who have come to be styled "Judaizing teachers," had followed Paul and Barnabas to Antioch and sought to undermine their work there. The immediate result is given in verses 3 and 4. The second of these two verses should be read in connection with Paul's account of this gathering in Gal. 2. The appearance of Peter (vv. 7-11) is his last in this book, and it is remarkable that as an apostle of the circumcision so-called (갈2:8), he should have been used by the Holy Spirit to reprove the error of the Judaizing teachers. He does so by a plain relation of facts, an interrogative argument and a statement of belief. The preciousness of that statement is enhanced by a recurrence to the later dark ages of the Church when its momentous truth was obscured by the sacramentalism of the papacy.
But the settlement of this great doctrine is not the only feature marking the value of this Council, since we have in the inspired words of James following (vv. 13-18), the Divine program for the whole of this age and the following. Here we have the great truth of the dispensations so necessary to the understanding of the Bible, and so little appreciated by many Christian teachers to-day. As another puts it, "How different would be the work of our large denominational gatherings if the facts here alluded to were taken into consideration"? Here is the order of events: First, God is now in this Christian age visiting the Gentiles "to take out of them a people for His Name." This, in other words, is a time of outgathering of an elect number from the nations to form the Church or the body of Christ (cf. 엡3:6 in the light of its context). Secondly, "After this" Christ "will return" (v. 16). The feature of the return of Christ here spoken of is not that for the translation of the Church which is His body (살전4:16-18), but His visible return in power and glory of which the Old 'Testament prophets speak. This is that second feature of His second coming to which reference has been made before in these pages. It follows the rapture of the Church synchronizing with the threatened judgments on the living Gentile nations and the deliverance of Israel from her great tribulation. Thirdly, following this event will transpire the building again of "the tabernacle of David" (v. 16), in other words the restoration of the kingdom to Israel (cf. 눅1:32, 33). Finally, i. e., during the Millennial Age "the residue of men" will "seek after the Lord." (Cf. 사2:2, 11:10, 60:5, etc.)
The divine program enunciated by James is followed by his "sentence" (v. 19), which is, in effect, the judgment of the whole assembly now reduced to writing, and to be transmitted to the churches by a committee of the brethren named in verse 22. All that the Gentiles are asked to abstain from are those things more or less associated with idolatry (v. 20), and which were not distinguished as Mosaic prohibitions, but based on the earlier covenant of Noah (창9:4), binding equally on Gentile and Jew. Nevertheless, verse 21, indicates that in the abstinence therefrom they were to show a suitable respect for their Jewish neighbors who were instructed in these things in the Old Testament scriptures, of which the Gentiles until that time were ignorant.
The remainder of the lesson requires no comment.
【행15:1 MHCC】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.
【행15:2 JFB】2. Paul and Barnabas—now the recognized heads of the Church at Antioch.
had no small dissension and disputation with them, they determined—that is, the church did.
that Paul and Barnabas, and certain others of them—Titus was one (갈2:1); probably as an uncircumcised Gentile convert endowed with the gifts of the Spirit. He is not mentioned in the Acts, but only in Second Corinthians, Galatians, Second Timothy, and the Epistle addressed to him [Alford].
should go up to Jerusalem … about this question—That such a deputation should be formally despatched by the Church of Antioch was natural, as it might be called the mother church of Gentile Christianity.
【행15:3 JFB】3-6. being brought on their way by the church—a kind of official escort.
they passed through Phenice—(See on 행11:19).
and Samaria, declaring the conversion of the Gentiles, and they caused great joy to the brethren—As the converts in those parts were Jewish (행11:19), their spirit contrasts favorably with that of others of their nation.
【행15:4 JFB】4. And when they were come to Jerusalem—This was Paul's Third Visit to Jerusalem after his conversion, and on this occasion took place what is related in갈2:1-10. (See there).
were received of the church, and the apostles and elders—evidently at a meeting formally convened for this purpose: the deputation being one so influential, and from a church of such note.
they declared all things that God had done with them—(See on 행14:14-27).
【행15:6 JFB】6. the apostles and elders came together to consider of this—but in presence, as would seem, of the people (행15:12, 22, 23).
【행15:7 JFB】7. Peter, &c.—This is the last mention of him in the Acts, and one worthy of his standing, as formally pronouncing, from the divine decision of the matter already in his own case, in favor of the views which all of Paul's labors were devoted to establishing.
a good while ago—probably about fifteen years before this.
made choice … that the Gentiles by my mouth—(See on 행11:21).
【행15:7 MHCC】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.
【행15:8 JFB】8. God, which knoweth the hearts—implying that the real question for admission to full standing in the visible Church is the state of the heart. Hence, though that cannot be known by men, no principle of admission to church privileges which reverses this can be sound.
【행15:9 JFB】9. put no difference between us and them: purifying their hearts by faith—"Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on 고전6:11). How rich is this brief description of the inward revolution wrought upon the genuine disciples of the Lord Jesus!
【행15:10 JFB】10. why tempt—"try," "provoke"
ye God—by standing in the way of His declared purpose.
to put a yoke upon the neck of the disciples, &c.—He that was circumcised became thereby bound to keep the whole law. (See 갈5:1-6). It was not then the mere yoke of burdensome ceremonies, but of an obligation which the more earnest and spiritual men became, the more impossible they felt it to fulfil. (See 롬3:5; 갈2:4, &c.).
【행15:11 JFB】11. through the grace of the Lord Jesus—that is, by that only.
we shall be saved, even as they—circumcision in our case being no advantage, and in their case uncircumcision no loss; but grace doing all for both, and the same for each.
【행15:12 JFB】12. Then all … gave audience to Barnabas and Paul—On this order of the names here, see on 행15:25.
declaring what miracles and signs God wrought among the Gentiles by them—This detail of facts, immediately following up those which Peter had recalled to mind, would lead all who waited only for divine teaching to see that God had Himself pronounced the Gentile converts to be disciples in as full standing as the Jews, without circumcision; and the attesting miracles to which Paul here refers would tend, in such an assembly to silence opposition.
【행15:13 JFB】13. James answered, saying, &c.—Whoever this James was (see on 갈1:19), he was the acknowledged head of the church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, though given as his own judgment only, could not be of great weight with the opposing party, from his conservative reverence for all Jewish usages within the circle of Israelitish Christianity.
【행15:14 JFB】14-17. Simeon—a Hebrew variation of Simon, as in 벧후1:1; (Greek), the Jewish and family name of Peter.
hath declared how God at the first—answering to Peter's own expression "a good while ago" (행15:7).
did visit the Gentiles to take out of them—in the exercise of His adorable sovereignty.
a people for his name—the honor of his name, or for His glory.
【행15:15 JFB】15. to this agree the words of the prophets—generally; but those of Amos (암9:11) are specified (nearly as in the Septuagint version). The point of the passage lies in the predicted purpose of God, under the new economy, that "the heathen" or "Gentiles" should be "called by His name," or have "His name called upon them." By the "building again of the fallen tabernacle of David," or restoring its decayed splendor, is meant that only and glorious recovery which it was to experience under David's "son and Lord."
【행15:18 JFB】18, 19. Known unto God are all his works from the beginning—He who announced these things so long before, and He who had now brought them to pass, were one and the same; so that they were no novelty.
【행15:19 JFB】19. Wherefore, my sentence—or "judgment."
is, that we trouble not—with Jewish obligations.
them which from among the Gentiles are turned to God—rather, "are turning." The work is regarded as in progress, and indeed was rapidly advancing.
【행15:20 JFB】20. But … that they abstain from pollutions of idols—that is, things polluted by having been offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to abstain, lest it should seem to the Jews that they were not entirely weaned from idolatry.
and from fornication—The characteristic sin of heathendom, unblushingly practiced by all ranks and classes, and the indulgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old idols.
and from things strangled—which had the blood in them.
and from blood—in every form, as peremptorily forbidden to the Jews, and the eating of which, therefore, on the part of the Gentile converts, would shock their prejudices. See on 행15:28.
【행15:21 JFB】21. For Moses of old time hath in every city them that preach him … every sabbath day—thus keeping alive in every Jew those feelings which such practices would shock, and which, therefore, the Gentile converts must carefully respect if the oneness of both classes in Christ was to be practically preserved. The wisdom of these suggestions commended itself to all present.
【행15:22 JFB】22, 23. Judas surnamed Barsabas—therefore not the apostle "Judas the brother of James" (행1:13), surnamed "Thaddeus" (마10:3); nor can it be shown that he was a brother of "Joseph called Barsabas" (행1:23). But nothing is known of him beyond what is here said.
and Silas—the same as "Silvanus" in the Epistles. He became Paul's companion on his second missionary journey (행15:40).
chief men among the brethren—selected purposely as such, to express the honor in which they held the church at Antioch, and the deputies they had sent to the council, and, as the matter affected all Gentile converts, to give weight to the written decision of this important assembly. They were "prophets," 행15:32 (and see on 행11:27), and as such doubtless their eminence in the church at Jerusalem had been obtained.
【행15:22 MHCC】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.
【행15:23 JFB】23. And they wrote … by them—This is the first mention in the New Testament history of writing as an element in its development. And the combination here of written and oral transmission of an important decision reminds us of the first occasion of writing mentioned in the Old Testament, where a similar combination occurs (출17:14). But whereas there it is the deep difference between Israel and the Gentiles which is proclaimed, here it is the obliteration of that difference through faith in the Lord Jesus [Baumgarten].
greeting—The only other place in the New Testament where this word occurs (except in the letter of Lysias, 행23:26) is 약1:1, which seems to show that both letters were drawn up by the same hand [Bengel].
the Gentiles in Antioch, and Syria, and Cilicia—showing that churches then existed in Cilicia as well as Syria, which owed their existence, in all likelihood, to Paul's labors during the interval between his return to Tarsus (행9:30) and his departure in company with Barnabas for Antioch (see on 행11:25).
【행15:24 JFB】24-27. Forasmuch as we have heard that certain which went out from us have troubled you with words—without authority or even knowledge of the church at Jerusalem, though they belonged to it, and probably pretended to represent its views.
subverting your souls—Such strong language is evidently designed to express indignation at this attempt, by an unauthorized party, to bring the whole Christian Church under judicial and legal bondage.
【행15:25 JFB】25. our beloved Barnabas and Paul—Barnabas is put first here, and in 행15:12, on account of his former superior position in the church at Jerusalem (see 행9:27; 11:22)—an evidence this that we have the document precisely as written, as also of the credibility of this precious history.
【행15:26 JFB】26. Men that have hazarded—literally, "rendered up," as in will they did.
their lives for the name of our Lord Jesus Christ—Noble testimony to those beloved men! It was doubtless prompted more immediately by the narrative they had just listened to from their own lips (행15:12), and judiciously inserted in this letter, to give them the highest weight as the bearers of it, along with their own deputies.
Judas and Silas … shall tell you the same … by mouth—Mark here how considerate and tender it was to send men who would be able to say of Barnabas and Paul what could not be expected to come from themselves.
【행15:28 JFB】28, 29. For it seemed good to the Holy Ghost and to us, &c.—The One, inwardly guiding to and setting His seal on the decision come to: the other, the external ecclesiastical authority devoutly embracing, expressing, and conveying to the churches that decision:—a great principle this for the Church in all time.
to lay upon you no greater burden than these necessary things … from which if ye keep yourselves, ye shall do well—The whole language of these prohibitions, and of 행15:20, 21, implies that they were designed as concessions to Jewish feelings on the part of the Gentile converts, and not as things which were all of unchanging obligation. The only cause for hesitation arises from "fornication" being mixed up with the other three things; which has led many to regard the whole as permanently prohibited. But the remarks on 행15:20 may clear this (see on 행15:20). The then state of heathen society in respect of all the four things seems the reason for so mixing them up.
【행15:31 JFB】31-33. they rejoiced for the consolation—As the same word is in 행15:31 properly rendered "exhorted," the meaning probably is "rejoiced for the exhortation" (Margin), or advice; so wise in itself and so contrary to the imposition attempted to be practiced upon them by the Judaizers.
【행15:32 JFB】32. Judas and Silas, being prophets themselves—that is, inspired teachers.
exhorted the brethren with many words—"much discourse."
and confirmed them—opening up, no doubt, the great principle involved in the controversy now settled, of gratuitous salvation, or the purification of the heart by faith alone (as expressed by Peter, 행15:9, 11), and dwelling on the necessity of harmony in principle and affection between the Gentile disciples and their Jewish brethren.
【행15:33 JFB】33. were let go in peace—with peace, as the customary parting salutation.
【행15:34 JFB】34, 35. it pleased Silas—Silas determined.
to abide there still—(The authorities against the insertion of this verse are strong. It may have been afterwards added to explain 행15:40). Doubtless the attraction to Antioch for Silas was Paul's presence there, to whom he seems to have now formed that permanent attachment which the sequel of this book and Paul's Epistles show to have existed.
【행15:35 JFB】35. Paul … and Barnabas continued in Antioch, teaching—to the disciples.
and preaching—to those without.
the word of the Lord, with many others—other laborers.
also—How rich must Antioch at this time have been in the ministrations of the Gospel! (For a painful scene on this occasion between Paul and Peter, see 갈2:11-14).
【행15:36 JFB】행15:36-46. Dissension between Paul and Barnabas—They Part Company to Prosecute Separate Missionary Tours.
36. And some days after—How long is a matter of conjecture.
Paul said to Barnabas, Let us go again and visit our brethren—the true reading is, "the brethren."
in every city where we have preached … and see how they do—whether they were advancing or declining, &c.: a pattern for churches and successful missionaries in every age. ("Reader, how stands it with thee?") [Bengel]. "Paul felt that he was not called to spend a peaceful, though laborious life at Antioch, but that his true work was far off among the Gentiles." We notice here, for the first time, a trace of that tender solicitude for his converts, that earnest longing to see their faces, which appears in the letters which he wrote afterwards, as one of the most remarkable and attractive features of his character. He thought, doubtless, of the Pisidians and Lycaonians, as he thought afterwards at Athens and Corinth of the Thessalonians, from whom he had been lately "taken in presence, not in heart, night and day praying exceedingly that he might see their face and perfect that which was lacking in their faith" [Howson].
【행15:36 CWC】Though the text of this lesson is long, it will be interesting to read it through at a single sitting, and get the whole journey at one view. The events are clear cut, easily remembered and apparent in their spiritual teaching.
Starting Forth.
It begins with the "contention" between Paul and Barnabas -- men "of like passions" with ourselves, which was providentially overruled so that two missionary journeys grew out of it instead of one (15:36-41). Note that there were churches in "Syria and Cilicia" though no account is given of their origin beyond that of Antioch. It is a hint of the activity of the preachers of the Word, and the extent to which the gospel may have spread in that early time far beyond the record.
The story of the second visit to Lystra (16:1-3), gains interest from the subsequent prominence of Timothy, of whom further data are found in the epistles Paul afterward addressed to him. His circumcision is no evidence of inconsistency on Paul's part, since no question of principle was involved, but only expediency (v. 3). As Timothy's father was a Greek, it would be known that he was uncircumcised which would prevent this ministry among the Jews (cf. here 고전9:20).
The outstanding feature of this journey is in verses 6-10 of this chapter. "Asia" (v. 6) was a name given to a large part of the coast of Asia Minor especially on the southeast. Why the Holy Spirit forbade the missionaries to preach there at this time, or the manner in which the prohibition was communicated, is not stated; but we know that later a great work was wrought there especially in Ephesus. The story is repeated with reference to the North (Bithynia), and as the only point of the compass left is the West, they make for the seaport of Troas. The student is urged to identify these localities on the map. At Troas special direction is required, for the sea is to be crossed, and God meets the need in the vision vouchsafed to Paul. At this point interest is added by the pronoun "we" in verse 10, indicating that the author, Luke, has now joined the party.
Experiences in Philippi.
Their stay at Philippi is full of movement (vv. 12-40). It was an important city found by Philip of Macedon, inhabited chiefly by Roman citizens, but lacking in a Jewish population as is shown in the fact that it contained no synagogue (v. 13). It is unusual to read of a woman (Lydia) as engaged in commercial pursuits on her own account in that early time, but she seems to have been an exporter of Thyatira, noted for its purple dyes (vv. 14, 15).
The case following is that of demon possession, with phenomena not very different from modern clairvoyance or the spiritualistic seance (vv. 16-18). Of course the resultant proceedings were all illegal (vv. 19-24), but how greatly was God glorified thereby (vv. 25-34)! Verses 35-38 are an illustration that a Christian may with dignity insist upon his legal rights. Immunity from corporal punishment was one of the most valued privileges of Roman citizenship, and to impose it was a crime in the eye of the law. No wonder the magistrates were afraid. But learn the lesson of these verses concerning the way of Satan with the gospel. He first applauds and seems to help it along by flattery and with advertisement (v. 17), but when his testimony is rejected, he shows his true character (v. 19). Paul's preaching aimed at the idol worship of Rome which gave the excuse of verses 20, 21. Let us also be impressed with the simplicity of the gospel in verse 31. To believe on the Lord Jesus Christ is simply to commit one's self to Him to be saved. Nothing else is to be done, for God has put away our guilt in His atonement, and offers reconciliation for our acceptance. Note the reference to the jailer's "house." No one can be saved except by the exercise of a personal faith in the Saviour, but there is great encouragement here for the Christian parent to bring his offspring to the Lord in full assurance.
Thessalonica to Athens.
Thessalonica now claims our attention (17:1-9), a most influential city then and now, located on the Aegean Sea, and on the direct route to Rome. Paul's method with the Jews is further presented here in verses 2 and 3. He employed the Old Testament scriptures. He reasoned with them, doubtless in the form of questions and answers. They were expecting the Messiah, the Christ, and he showed them that when He came it was necessary according to their own scriptures that He should suffer, die and rise again from the dead. Establishing these points he was then ready to show that "this Jesus Whom I preach unto you is the Christ," because He has fulfilled these things. The customary results follow, faith in some, envy and opposition in others, persecution, and removal to another place. The experience is repeated in Berea (vv. 10-14), and then we find Paul at Athens (vv. 16-34), still at this time "the intellectual and artistic capital of the world." It was also a religious capital, the strongest in Greek mythology, as illustrated in the text. The "Areopagus" (v. 19) was a court somewhat like the Roman Senate; and here Paul addressed the philosophers and leading citizens in terms familiar to them. Their "unknown God" he introduces to them as the Creator of all things and the "Lord of heaven and earth," and the future judge of men through His Son Jesus Christ, Whom He hath "raised from the dead" (vv. 23-31). The poets he quotes (v. 28) were Cleanthus and Aratus, whom he tactfully employs against their country-men, whose boasted philosophy was "ignorance" (v. 30). The times of this ignorance God had "winked at" hitherto, overlooked in other words. Not in the sense that they would not be held to account or judged for it, but that He had sent them no special revelation of Himself until now. There is no distinctive application of the gospel here, and possibly because Paul's hearers were not prepared for it, but still his testimony was not in vain (v. 34).
Corinth and Ephesus.
Corinth was the capital of Achaia, the lower peninsula of Greece; and in comparison with Athens, a great commercial center, cosmopolitan in its population, and as immoral as could well be conceived. The record of Paul's experiences here is varied by several details, for example his association with Aquila and Priscilla; the reference to his trade, for all Jewish lads, no matter what their circumstances, were taught trades; the encouraging vision he received; the length of time he remained in the city; the turning of the tables on his enemies; the Jewish vow he assumed, etc. (18:1-18). To speak of the vision, judging by verse 5, and also by certain allusions in Paul's two epistles to this Church, there was special need of it at this time. He seems to have been much depressed, and the Lord graciously desired him to be without anxiety. This explains why he remained there so long. The event before Gallio brings to mind one of the incidental evidences of the historical accuracy of this narrative. He is called the "deputy" of Achaia, and as a matter of fact that is what he was only, and not a proconsul, for at this time Achaia was united to Macedonia. Somewhat later it was constituted a province on its own account, and then came to have its own proconsul. The "vow" which Paul took may have been one of those concessions to the Jews he thought needful for expediency's sake.
Ephesus next reached (vv. 19-21), was just across the Aegean Sea from Corinth, and was the capital of the Roman province of Asia, noted for its commerce, but particularly for its temple of Diana (Artemis). There was a large Jewish population there, and they were accorded special privileges by the local government. We shall learn more of Paul's work there in our next lesson.
【행15:36 MHCC】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 ch. 13:13. 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.
【행15:37 JFB】37. Barnabas determined to take with them John … Mark—his nephew (골4:10).
【행15:38 JFB】38. But Paul thought not good to take him with them who departed from them—that is, who had departed; but the word is stronger than this—"who stood aloof" or "turned away" from them.
from Pamphylia, and went not with them to the work—the work yet before them. The allusion is to what is recorded in 행13:13 (see on 행13:13).
【행15:39 JFB】39. And the contention was so sharp between them—such was the "irritation," or "exacerbation."
that they departed asunder one from the other—Said they not truly to the Lystrians that they were "men of like passions with them"; (행14:15). But who was to blame? (1) That John Mark had either tired of the work or shrunk from the dangers and fatigues that yet lay before them, was undeniable; and Paul concluded that what he had done he might, and probably would, do again. Was he wrong in this? (See 잠25:19). But (2) To this Barnabas might reply that no rule was without exception; that one failure, in a young Christian, was not enough to condemn him for life; that if near relationship might be thought to warp his judgment, it also gave him opportunities of knowing the man better than others; and that as he was himself anxious to be allowed another trial (and the result makes this next to certain), in order that he might wipe out the effect of his former failure and show what "hardness he could now endure as a good soldier of Jesus Christ," his petition ought not to be rejected. Now, since John Mark did retrieve his character in these respects, and a reconciliation took place between Paul and him, so cordial that the apostle expresses more than once the confidence he had in him and the value he set upon his services (골4:10, 11; 딤후4:11), it may seem that events showed Barnabas to be in the right, and Paul too harsh and hasty in his judgment. But, in behalf of Paul, it may well be answered, that not being able to see into the future he had only the unfavorable past to judge by; that the gentleness of Barnabas (행4:36; 11:24) had already laid him open to imposition (see on 갈2:13), to which near relationship would in this case make him more liable; and that in refusing to take John Mark on this missionary journey he was not judging his Christian character nor pronouncing on his fitness for future service, but merely providing in the meantime against being again put to serious inconvenience and having their hands weakened by a possible second desertion. On the whole, then, it seems clear that each of these great servants of—Christ had something to say for himself, in defense of the position which they respectively took up; that while Barnabas was quite able to appreciate the grounds on which Paul proceeded, Paul was not so competent to judge of the considerations which Barnabas probably urged; that while Paul had but one object in view, to see that the companion of their arduous work was one of thoroughly congenial spirit and sufficient nerve, Barnabas, over and above the same desire, might not unreasonably be afraid for the soul of his nephew, lest the refusal to allow him to accompany them on their journey might injure his Christian character and deprive the Church of a true servant of Jesus Christ; and that while both sought only the glory of their common Master, each looked at the question at issue, to some extent, through the medium of his own temperament, which grace sanctifies and refines, but does not destroy—Paul, through the medium of absolute devotion to the cause and kingdom of Christ, which, warm and womanly as his affections were, gave a tinge of lofty sternness to his resolves where that seemed to be affected; Barnabas, through the medium of the same singleness of heart in Christ's service, though probably not in equal strength (갈2:13), but also of a certain natural gentleness which, where a Christian relative was concerned, led him to attach more weight to what seemed for his spiritual good than Paul could be supposed to do. In these circumstances, it seems quite possible that they might have amicably "agreed to differ," each taking his own companion, as they actually did. But the "paroxysm" (as the word is), the "exacerbation" which is expressly given as the cause of their parting, shows but too plainly, that human infirmity amidst the great labors of the Church at Antioch at length sundered those who had sweetly and lovingly borne together the heat and burden of the day during a protracted tour in the service of Christ. "Therefore let no man glory in men" (고전3:21). As for John Mark, although through his uncle's warm advocacy of his cause he was put in a condition to dissipate the cloud that hung over him, how bitter to him must have ever afterwards been the reflection that it was his culpable conduct which gave occasion to whatever was sinful in the strife between Paul and Barnabas, and to a separation in action, though no doubt with a mutual Christian regard, between those who had till then wrought nobly together! How watchful does all this teach Christians, and especially Christian ministers and missionaries, to be against giving way to rash judgment and hot temper towards each other, especially where on both sides the glory of Christ is the ground of difference! How possible is it that in such cases both parties may, on the question at issue, be more or less in the right! How difficult is it even for the most faithful and devoted servants of Christ, differing as they do in their natural temperament even under the commanding influence of grace, to see even important questions precisely in the same light! And if, with every disposition to yield what is unimportant, they still feel it a duty each to stand to his own point, how careful should they be to do it lovingly, each pursuing his own course without disparagement of his Christian brother! And how affectingly does the Lord overrule such difference of judgment and such manifestations of human infirmity, by making them "turn out rather unto the furtherance of the Gospel"; as in this case is eminently seen in the two missionary parties instead of one, not travelling over the same ground and carrying their dispute over all the regions of their former loving labors, but dividing the field between them!
and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas—(See on 행15:34)—going two and two, as the Twelve and the Seventy (막6:7; Lu 10:1).
【행15:40 JFB】40. and departed, being recommended … to the grace of God—(No doubt by some solemn service; see 행13:3), as in 행14:26. It does not follow from the historian's silence that Barnabas was not so recommended, too; for this is the last mention of Barnabas in the history, whose sole object now is to relate the proceedings of Paul. Nor does it seem quite fair (with De Wette, Meyer, Howson, Alford, Hacket, Webster and Wilkinson, &c.) to conclude from this that the Church at Antioch took that marked way of showing their sympathy with Paul in opposition to Barnabas.
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