กิจการ 15:37 วิจารณ์

Hitherto we have, with a great deal of pleasure, attended the apostles in their glorious travels for the propagating of the gospel in foreign parts, have seen the bounds of the church enlarged by the accession both of Jews and Gentiles to it; and thanks be to that God who always caused them to triumph. We left them, in the close of the foregoing chapter, reposing themselves at Antioch, and edifying the church there with the rehearsal of their experiences, and it is a pity they should ever be otherwise employed; but in this chapter we find other work (not so pleasant) cut out for them. The Christians and ministers are engaged in controversy, and those that should have been now busied in enlarging the dominions of the church have as much as they can do to compose the divisions of it; when they should have been making war upon the devil's kingdom they have much ado to keep the peace in Christ's kingdom. Yet this occurrence and the record of it are of great use to the church, both for warning to us to expect such unhappy discords among Christians, and direction to us what method to take for accommodating them. Here is, I. A controversy raised at Antioch by the judaizing teachers, who would have the believing Gentiles brought under the yoke of circumcision and the ceremonial law (Act 15:1, Act 15:2). II. A consultation held with the church at Jerusalem about this matter, and the sending of delegates thither for that purpose, which occasioned the starting of the same question there (Act 15:3-5). III. An account of what passed in the synod that was convened upon this occasion (Act 15:6). What Peter said (Act 15:7-11). What Paul and Barnabas discoursed of (Act 15:12). And, lastly, what James proposed for the settling of this matter (Act 15:13-21). IV. The result of this debate, and the circular letter that was written to the Gentile converts, directing them how to govern themselves with respect to Jews (Act 15:22-29). V. The delivering of this determination to the church at Antioch, and the satisfaction it gave them (Act 15:30-35). VI. A second expedition designed by Paul and Barnabas to preach to the Gentiles, in which they quarrelled about their assistant, and separated upon it, one steering one course and the other another (Act 15:36-41).

And certain men which came down from Judea,.... To Antioch; they were not sent by the apostles, they came down of "themselves"; who they were, is not certain; that they were "judaizing" Christians, and teachers among them, is plain from the following account: according to Epiphanius (g) they were Cerinthus, and some of his followers: these taught the brethren; the Gentile converts at Antioch, who are styled "brethren", though they were Gentiles, because they were regenerated by the grace of God, and were of the same faith with the believing Jews, and in the same church state with them at Antioch: and said, except ye be circumcised after the manner of Moses; or custom of Moses, which had been used from the time of Abraham, and was revived and reinforced by Moses; wherefore the Syriac version renders it, "the law of Moses"; See Gill on Joh 7:19. ye cannot be saved; these men were not only for retaining circumcision, which was now abolished, but they made it necessary to salvation; which was carrying the matter further than even the unbelieving Jews themselves did, at least some of them: for though indeed it is a notion with them, that no circumcised persons go to hell, but are all saved; and some of them say, that God rejects uncircumcised persons, and brings them down to hell (h); yet others of them speak of the godly among the nations of the world, and of the proselytes of the gate, who keep the seven precepts of Noah, as persons that shall be saved; so Ananias the Jew, preceptor to King Izates, when he signified his great desire to be circumcised, in order to put him off of it, told him, that if he was determined to follow the customs of the Jews, he might worship God without circumcision, which was more peculiar to the Jews than to be circumcised (i). (g) Contra Haeres. l. 1. Haeres. 28. (h) Shemot Rabba, sect. 19. fol. 104. 4. (i) Joseph. Antiqu. l. 20. c. 2. sect. 5.

But Paul thought not good to take him with them,.... He did not think him worthy, or a fit and proper person to go with them, as the word used seems to signify, and therefore he refused to take him: the Syriac version renders it, "but Paul would not take him with them"; and, the Ethiopic version is very expressive, though it renders it in softer language, "Paul prayed, or entreated Barnabas that he would leave Mark"; that is, behind them at Antioch: his reasons were as follow: who departed from them from Pamphylia; see Gill on Act 13:13; either through the fatigue of the journey, or fear of danger, or weariness in his work, or affection to his mother; or be it what it will, it seems in the apostle's opinion of the matter, he was very blameworthy, and on account of it very undeserving, at least at present, of being a companion of theirs in their travels: and went not with them to the work; the Arabic version adds, "of preaching"; that is, the Gospel, in the several places whither they went, and to which the Holy Ghost had called them, and for which the church at Antioch had separated, and sent them forth; but in the midst of this John deserted them; and which the apostle resented, he having, as yet, not given any evidence of his sense of his evil, and of his repentance for it, to his satisfaction; though it seems as if he afterwards did, since in Col 4:10 he speaks of him with great respect, as one of his fellow workers, and who had been a comfort to him.

"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. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other." And already indeed Luke has described to us the character of the Apostles, that the one was more tender and indulgent, but this one more strict and austere. For the gifts are diverse-(the gifts, I say), for that this is a gift is manifest-but the one befitting one, the other another set of characters, and if they change places, harm results instead of good. In the Prophets too we find this: diverse minds, diverse characters: for instance, Elias austere, Moses meek. So here Paul is more vehement.

And there seems indeed to be exasperation, but in fact the whole matter is a plan of the Divine Providence, that each should receive his proper place: and it behooved that they should not be upon a par, but the one should lead, and the other be led. "And so Barnabas took Mark, and sailed unto Cyprus; 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." And this also is a work of Providence. For the Cyprians had exhibited nothing of the like sort as they at Antioch and the rest: and those needed the softer character, but these needed such a character as Paul's.

And besides, the contention cannot be said to be evil, when each disputes for such objects (as here) and with just reason. I grant you, if the exasperation were in seeking his own, and contending for his own honor, this might well be (reproved): but if wishing, both the one and the other, to instruct and teach, the one took this way and the other that, what is there to find fault with? For in many things they acted upon their human judgment; for they were not stocks or stones. And observe how Paul impeaches (Mark), and gives the reason. For of his exceeding humility he reverenced Barnabas, as having been partner with him in so great works, and being with him: but still he did not so reverence him, as to overlook (what was necessary).

John, called Mark, was accompanying them on the evangelic journey, from Palestine as far as Pamphylia. Then, finding the apostles' route too strenuous, and his spirit unbending toward those engaged in struggles, Mark, being a man given to exhaustion and not suited to so laborious a road and to the challenges and dangers that arise in each city, withdrawing from the apostles' route, returned to Palestine, not denying Christ, but renouncing the long and heavy road. Paul and Barnabas, full of the fruits of devotion, and preaching to the church in Jerusalem, in no way resolved to forbid hardships. When, then, all the nations were praising Paul and Barnabas for their accomplishments, Mark, being distressed, suffered a blow to his spirit, and perhaps thought within himself, saying, If I were a sharer in the sufferings, I would now be a sharer also in the praises; and he determined to accompany the apostles in their preaching. Barnabas therefore received him after his repentance, but Paul insisted and said, One who did not accompany us in the Lord's work should not be taken along. The contention, then, was one of righteousness, not of passion. For Paul sought what was just, and Barnabas what was compassionate. Mark accordingly followed Barnabas, striving and running, while Paul in the churches commanded that Mark be not accepted, not so that he might grieve him, but that he might make him more earnest. But when Paul saw that Mark had anticipated the urgency and had made his defense through others, he began to praise him and said, "Mark, Barnabas's nephew, sends his greetings; concerning whom you received instructions, if he comes, welcome him." (Col. 4:10) [CHRYSOSTOM]

A certain misunderstanding arose between Paul and Barnabas: one stood on the ground of justice, while the other wished to set justice aside, but each had one goal—the service of faith. The cause of the misunderstanding was as follows. On the evangelical journey, a certain Mark accompanied them from Palestine to Perga of Pamphylia, who, being a weak person, fell behind the apostles and returned to Palestine, not denying Christ, however, but refusing to continue the journey as too difficult for him. Meanwhile, Paul and Barnabas returned with abundant fruits of faith and piety and proclaimed to the church in Jerusalem the conversion and repentance of the Gentiles. When Paul and Barnabas began to receive praise for their labors, Mark grew sorrowful and troubled in soul, because he thought: if he too had been with the apostles, he would have become a partaker in their glory. And therefore he again wished to accompany them. Barnabas accepted him as one who had repented, but Paul insisted that one should not take along on the Lord's work a man who had been unable to accompany them before. Thus, the disagreement had the character not of injustice but of righteousness, and it arose from a misunderstanding. Paul demanded justice; Barnabas demanded compassion. Differing in opinions, they were united in their feeling of piety and were divided not by faith and convictions but by human misunderstanding. This happened, however, by God's arrangement, because as soon as they parted, Barnabas took Mark with him and went his own separate way. But Paul's strict exactness also brought its benefit to Mark, since through his zeal he strove to make amends for his former negligence. Paul advised the churches not to receive Mark not in order to grieve him, but in order to make him more zealous, and when he saw that Mark had shown signs of zeal and justified himself by his subsequent actions, he begins to commend him and say: "Greetings to you from… Mark, the nephew of Barnabas (concerning whom you received instructions: if he comes to you, receive him)" (Col. 4:10). We observe a difference in opinions and temperaments among the prophets as well. Thus, Elijah is stern, Moses is meek. In the same way here too: Paul is more insistent than Mark. But look: he is at the same time also forbearing. He did not grow heated, but insisted firmly on not taking Mark. So then, what? Did Paul and Barnabas part as enemies? God forbid! In Paul's epistles you find that Barnabas received much praise from Paul after this. It even seems to me that they parted by mutual agreement, saying to each other: "Since you do not want what I want, and vice versa, let us, so as not to argue, choose different regions for preaching." And so they did, fully yielding to one another. And this was written for our instruction, to warn us against falling, because we, being human, cannot avoid disputes, but in disputes we should make mutual concessions. But for Mark this dispute was as beneficial as possible. Paul's strictness corrected him, and Barnabas's leniency encouraged him not to abandon his calling. Thus Paul and Barnabas argue; but from the argument comes one result — benefit. Looking at Paul, who resolved to part with Barnabas, Mark was greatly frightened and blamed himself; and looking at Barnabas, who so defended him, Mark grew to love him deeply. And the disciple is corrected by the dispute of his teachers — so far was this dispute from serving as a cause of scandal.

Certain teachers from Judea insist on the necessity of the converted Gentiles being circumcised, Act 15:1. Paul and Barnabas are sent to Jerusalem to consult the apostles on this subject, Act 15:2. They come to Jerusalem, and inform the apostles of the conversion of the Gentiles; and of the trouble which certain Pharisees had occasioned concerning circumcision, Act 15:3-5. The apostles having assembled to consider the question, Peter delivers his opinion, Act 15:6-11. Barnabas and Paul relate their success among the Gentiles, Act 15:12. James delivers his judgment, Act 15:13-21. The apostles and elders agree to what he proposes, and send Judas and Silas with Paul and Barnabas to the converted Gentiles, Act 15:22; and send an epistle containing their decree to the Churches of Antioch, Syria, and Cilicia, Act 15:23-29. Paul and his company return, and read the epistle to the brethren at Antioch, which produces great joy; and Judas and Silas preach to them, Act 15:30-32. Judas returns to Jerusalem, but Silas continues with Paul and Barnabas, teaching and preaching, Act 15:33-35. Paul proposes to Barnabas to visit the Churches where they had preached; and, on the latter determining to take John Mark with them, Paul refuses, Act 15:36-38. They disagree; and Barnabas, taking John Mark, sails to Cyprus, Act 15:39. And Paul, taking Silas, goes through Syria and Cilicia, confirming the Churches, Act 15:40, Act 15:41.

Barnabas determined to take with them John - John Mark was his sister's son; and natural affection might have led him to the partiality here mentioned.

COUNCIL AT JERUSALEM TO DECIDE ON THE NECESSITY OF CIRCUMCISION FOR THE GENTILE CONVERTS. (Acts 15:1-35) certain men--See the description of them in Gal 2:4.

Barnabas determined to take with them John . . . Mark--his nephew (Col 4:10).