Acts 15:36

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. AND SOME DAYS AFTER - that is, after the return of Judas and Silas to Jerusalem. How long after, is left undetermined; but as Antioch seems now to have been rich in Christian agency (), if this suggested to Paul the thought that he and his coadjutor could well be spared for a time, and kindled the desire to set out afresh on missionary work, perhaps the interval was not long. 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. Not, then-in the first instance at least-to break new ground did he propose to go, but revisit the converts already made, to s...

− 36._Let us visit our brethren. _In this history we must first note how careful Paul was for the churches which he had ordained. He laboreth, indeed, at Antioch profitably, but because he remembered that he was an apostle ordained of God, and not the pastor of one particular place, he keepeth the course of his calling. Secondly, as it did not become him to be tied to one place, so he thinketh with himself, that he was bound to all whom he begat in the Lord; therefore, he will not suffer them to want his help. Moreover, the work that was begun in those places could not be neglected; but it would shortly after decay. Yet it is to be thought that Paul stayed still in the church of Antioch, until he saw the estate thereof well ordered, and concord established. For we know and try − (162) what great force principal churches − (163) have to keep other lesser churches in ord

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 ch. Acts 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 hea...

Verse 36. _LET US GO - AND VISIT OUR BRETHREN IN EVERY CITY_] This heavenly man projected a journey to _Cyprus, Pamphylia, Pisidia,_ _Lycaonia, Salamis, Paphos, Perga, Iconiam, Lystra, Derbe, Antioch_ in Pisidia, and elsewhere; for in all these places he had preached and founded Churches in the preceding year. He saw it was necessary to _water_ the seed he had _planted_; for these were young converts, surrounded with impiety, opposition, and superstition, and had few advantages among themselves....

LET US GO AGAIN AND VISIT OUR BRETHREN - That is, in the churches which they had established in Asia Minor, Acts 13:14. This was a natural wish, and was an enterprise that might be attended with important advantages to those feeble churches....

EXPOSITION ACTS 15:1 _Came down … and taught _for _which came down_ …_ taught, _A.V.; _saying _for _and said, _A.V._; custom _(ἔθος) for _manner, _A.V. EXCEPT YE BE CIRCUMCISED, etc. The question thus raised nearly effected the disruption of the Church, and was the most serious controversy that had yet arisen. If the views broached by these Judaean Christians had prevailed, the whole character of Christianity would have been changed, and its existence probably cut short. How great the danger was appears from even Peter and Barnabas having wavered in their opinion. (For St. Paul's treatment of the subject, see Romans 2:25, etc.; 4.;...

AND SOME DAYS AFTER,.... That Judas was gone to Jerusalem, and which they had spent in teaching and preaching the word of the Lord at Antioch: PAUL SAID TO 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; by the "brethren in every city", the apostle means the believers in Syria, Pamphylia, Pisidia, and Lycaonia; where he and Barnabas had preached the Gospel with success; where churches were planted and elders were ordained; of which an account is given in the two preceding Chapter s: and it may be observed, what an affection the apostle had for the young converts, and members of these churches; he calls them "brethren", they being partakers of the same grace, and of the same faith and family with himself, though they were not in the same office, nor had the same gifts; as also what care he took of them, and...

CHAPTER 15 _ 1. The false teachers from Judea. Paul and Barnabas sent to Jerusalem (Acts 15:1)._ 2. The Council in Jerusalem (Acts 15:6). 3. The Result made known (Acts 15:22). 4. The Consolation brought to Antioch (Acts 15:30). 5. Paul and Barnabas separate (Acts 15:36). A very critical time had now arrived for the church. An important question had to be settled. That Gentiles can be saved and salvation must be extended to the Gentiles had been fully demonstrated. The Apostle of the circumcision, Peter, had been used to prea

ACTS 15:36 TO ACTS 16:5. SHORTER ACCOUNT OF PAUL'S JOURNEY IN ASIA MINOR. The editor's hand is apparent throughout this section. We know from Galatians 2:13 the real reason of Paul's difference with Barnabas, which was one of principle; here it is reduced to a personal matter. Instead of Titus, who (Galatians 2:3) was not compelled to be circumcised, we have Timothy, who was circumcised by Paul (Acts 16:1). In Acts 16:4 Paul acts as a delegate of the Jerusalem church, handing to the faithf

THE CRUCIAL PROBLEM (Acts 15:1-5) The influx of Gentiles into the Church produced a problem which had to be solved. The mental background of the Jew was founded on the fact that he belonged to the chosen people. In effect they believed that not only were the Jews the peculiar possession of God but also that God was the peculiar possession of the Jews. The problem was this. Before a Gentile became a member of the Christian Church was it necessary that he should be circumcised and take upon himself the Law of Moses? In other words--must the Gentile, before he became a Christian, first become a Jew? Or, could a Gentile be received into the Church as such? Even were that question settled there arose another problem. The strict Jew could have no intercourse with a Gentile. He could not have him as guest nor be his guest. He would not, as far as possible, even do business with him. So