Act 15:1-21  The Apostles and Elders Came Together to Consider this Matter

[Study Aired May 14, 2023]

Act 15:1  And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
Act 15:2  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.
Act 15:3  And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
Act 15:4  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.
Act 15:5  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.
Act 15:6  And the apostles and elders came together for to consider of this matter.
Act 15:7  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.
Act 15:8  And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
Act 15:9  And put no difference between us and them, purifying their hearts by faith.
Act 15:10  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?
Act 15:11  But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
Act 15:12  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.
Act 15:13  And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
Act 15:14  Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
Act 15:15  And to this agree the words of the prophets; as it is written,
Act 15:16  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:
Act 15:17  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.
Act 15:18  Known unto God are all his works from the beginning of the world.
Act 15:19  Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
Act 15:20  But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
Act 15:21  For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

We will finish this chapter next week and stop here for today.

We have finally come to Acts 15. This is the chapter which reveals how the apostles set us an example of how we are to deal with doctrinal differences which do arise within the body of Christ. Remember what we have been told:

1Co 11:18  For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
1Co 11:19  For there must be also heresies among you, that they which are approved may be made manifest among you.

Before we examine how these heretical differences are to be dealt with, let’s first examine why the Lord sends us “divisions among you” and doctrinal differences. It is not what we might think:

1Co 11:19  For there must be also heresies among you, that they which are approved may be made manifest among you.

The Lord says that there must be heresies among us… “that they which are approved may be made manifest.” We would just naturally think the Lord would send heresies among us for the purpose of revealing what is the truth of the matter. Indeed, the Lord does show us what is the truth is, but that is apparently secondary to ‘manifesting… they which are approved among [us].’ Notice what Paul, in the previous verse, tells us what heresies produce when they are brought into our fellowship:

1Co 11:18  For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

Heresies divide us, and the fact that there are 40,000 plus Christian denominations, each one formed generally over doctrinal differences, belies and reveals the great whore and all her daughter churches.

This is the mind of Christ as it concerns the unity of His body:

1Co 1:10  Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.
1Co 1:11  For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.
1Co 1:12  Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.
1Co 1:13  Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?
1Co 1:14  I thank God that I baptized none of you, but Crispus and Gaius;
1Co 1:15  Lest any should say that I had baptized in mine own name.
1Co 1:16  And I baptized also the household of Stephanas: besides, I know not whether I baptized any other.
1Co 1:17  For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect.

Paul tells us:

2Ti 1:13  Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus.
2Ti 1:14  That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us.
2Ti 1:15  This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes.

“All they which are in Asia” includes “the seven churches of Asia” to whom the book of Revelation is addressed:

Rev 1:4  John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

The number ‘seven’ signifies that the whole church had already apostatized before the death of most of the apostles. The apostasy was so strong that Diotrephes was “casting…out of the church” the people whom the apostle John had sent to minister to them:

3Jn 1:9  I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.
3Jn 1:10  Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church.

Diotrephes was not interested in ‘being persuaded by his leaders and deferring to them’ as we are commanded of the holy spirit, not of any man:

Heb 13:17 Be persuaded by your leaders, and be deferring to them, for they are vigilant for the sake of your souls, as having to render an account, that they may be doing this with joy, and not with groaning, for this is disadvantageous for you.

Under the inspiration of the holy spirit, Paul told us “there must be heresies among you that those who are approved might be made manifest” (1Co 11:19). Let 1 Corinthians 11:19 sink into your spirit, as we examine this 15^th chapter, which demonstrates for us how the apostles dealt with the heresy which teaches that the Gentiles must be physically circumcised before they can receive salvation.

Heresies are listed as one of the works of the flesh which will rob us of our crown and of inheriting the kingdom of God:

Gal 5:19  Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness,
Gal 5:20  Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
Gal 5:21  Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

Rev 3:11  Behold, I come quickly: hold that fast which thou hast, that no man take thy crown.

Christ Himself tells us that false prophets with their false doctrines and heresies will periodically be found among the Lord’s “very elect”:

Mat 24:24  For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

1Ti 4:1  Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
1Ti 4:2  Speaking lies in hypocrisy; having their conscience seared with a hot iron;

1Jn 4:1  Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

2Pe 2:1  But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

The Lord’s people all “come out of [Babylon]” (Rev 18:4), and therefore we were all the victims of the “damnable heresies” of all these “false prophets” at the time appointed for each of us. These ‘damnable heresies” are also called “strong delusion”:

2Th 2:9  Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
2Th 2:10  And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.
2Th 2:11  And for this cause God shall send them strong delusion, that they should believe a lie:
2Th 2:12  That they all might be damned [G2919: ‘krino’, judged] who believed not the truth, but had pleasure in unrighteousness.

The Greek word translated as ‘damned’ here is ‘krino’. It appears 117 times in the Greek, and this is the only time this word is mistranslated as ‘damned’.  Those who reject the truth in this present time will be judged in “the resurrection of judgment” (Joh 5:29), which is the lake of fire, which is the second death (Rev 20:14).

Notice how similar these words here in 2 Thessalonians 2 are to the words of Christ Himself:

Mat 24:24  For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

We will now begin reading the story of how the apostles set us an example of how to avoid being divided against Christ and His doctrines. If we follow their example, we will ‘all speak the same thing, and have no divisions among us and we will remain perfectly joined together in the same mind and in the same judgment’ concerning what constitutes His doctrines.

1Co 1:10  Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.

Here in this 15^th chapter of Acts the apostles are confronted with the first recorded false doctrine which attempted to divide the Lord’s flock:

Act 15:1  And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
Act 15:2  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.

The apostle Peter, the apostle the holy spirit had chosen to be the first, who through miraculous circumstances, was privileged to take the gospel to the Gentiles in the house of the Roman centurion, Cornelius, just happened to be visiting the church at Antioch at the same time that Paul and Barnabas returned to Antioch from their first missionary journey. This is just over two years after Peter had visited the house of Cornelius. We know this is so because Barnabas was sent to Antioch immediately after the Gentiles had received the holy spirit when Peter was still speaking in Cornelius’s house, and as soon as Barnabas had seen all the holy spirit was doing in Antioch, he went to Tarsus to get Saul to help minister to all the synagogues in Antioch:

Act 11:25  Then departed Barnabas to Tarsus, for to seek Saul:
Act 11:26  And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

After ministering “a whole year” in Syrian Antioch, Barnabas and Saul are sent to Jerusalem at the time of the Passover to present a gift from the churches in Antioch to the drought-stricken saints in Jerusalem. When Barnabas and Saul returned to Antioch from Jerusalem the holy spirit immediately sent Barnabas and Saul on an evangelical mission which occupied another year at the most. Therefore, Peter and Barnabas separating themselves from the Gentiles in Antioch occurred just a very few years after the holy spirit told Peter to call no man common or unclean.  Paul’s rebuking of Peter and Barnabas happened shortly after Paul and Barnabas had returned to Syrian Antioch after their first missionary journey:

Gal 2:11  But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed.
Gal 2:12  For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision.
Gal 2:13  And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation.
Gal 2:14  But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?

Peter then returned to Jerusalem and is there at Jerusalem when the church at Antioch sent Barnabas and Paul up to Jerusalem to the apostles and elders about this question of whether the Gentiles must be physically circumcised to be saved:

Act 15:3  And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
Act 15:4  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.
Act 15:5  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.
Act 15:6  And the apostles and elders came together for to consider of this matter.

Before we continue our narrative, let’s remember just how contentious this doctrine was which taught that the Gentiles must be physically circumcised to be converted or they could not be saved. The contention began in Antioch. I will repeat:

Act 15:1  And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
Act 15:2  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.

This same contentious spirit was still alive and well among “they of the circumcision” when they got up to Jerusalem:

Act 15:4  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.
Act 15:5  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.
Act 15:6  And the apostles and elders came together for to consider of this matter.
Act 15:7  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.

What are we to do when there is a heresy among us? Heresies are essential to our walk “to have our senses exercised to know good and evil” as well as to reveal who among us is approved of God:

1Co 11:18  For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.
1Co 11:19  For there must be also heresies among you, that they which are approved may be made manifest among you.

Those words are expressing the mind of God in this matter, and so are these words:

Heb 5:12  For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.
Heb 5:13  For every one that useth milk is unskilful in the word of righteousness: for he is a babe.
Heb 5:14  But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

Any of us who think we do not need a teacher “are become such as have need of milk and not of strong meat” simply because you simply have not yet had your “senses exercised to know both good and evil”.

Christ’s apostles are mature enough to acknowledge that they do need teachers, and they are humble enough to seek the counsel of all the apostles and elders to settle this question and to root out the heresy which is attempting to divide the church. Notice that we are twice told that this question was brought before “the apostles and elders” to consider and to deliver a decision. As clearly as it can be stated “the apostles and elders came together for to consider of this matter.” This was not something the whole church discussed and considered as we once thought.

We had misread the Lord’s words “tell it to the church” and made it say, “Take it to the church.” That was a grievous error for which all our leaders at that time have repented.

Here is what the scriptures actually teach:

Mat 18:15  Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
Mat 18:16  But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
Mat 18:17  And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

The church did not ‘come together for to consider of this matter.’ In fact this is what the church did:

Act 15:12  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.

The consensus of the apostles and elders was that the doctrine which held that the Gentiles must be physically circumcised to be saved was spurious heresy. However, it was also agreed that the Jews must continue to be circumcised and to live by the law of Moses.

Act 15:7  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.
Act 15:8  And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
Act 15:9  And put no difference between us and them, purifying their hearts by faith.
Act 15:10  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?
Act 15:11  But we [Peter, Paul and Barnabas] believe that through the grace of the Lord Jesus Christ we [physical Jews] shall be saved, even as they [the believing Gentiles].
Act 15:12  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.

Why would the church at Antioch “determine that Paul and Barnabas and certain other of them should go… to the apostles and elders about this question?” (vs 2)

That determination was made because the leaders of the church in Antioch knew what both Christ and the Old Testament instruct us to do when legitimate doctrinal questions arise within the body of Christ. We have already quoted Matthew 18:15-17, where Christ instructs us how we are to deal with being offended by a brother. Nothing is more offensive to a brother than to “bring in damnable heresies.”  These words of Christ in Matthew 18:15-17 are simply the New Testament version of these words from the Old Testament:

Pro 11:14  Where no counsel is, the people fall: but in the multitude of counsellors there is safety.

Pro 15:22  Without counsel purposes are disappointed: but in the multitude of counsellors they are established.

Pro 24:6  For by wise counsel thou shalt make thy war: and in multitude of counsellors there is safety.

The only Biblical way to wage spiritual warfare is “in the multitude of counselors.” The only Biblical way to establish purposes and doctrine is with “a multitude of counselors.” The only Biblical way to stay safe in the Lord is to obey His commandment to seek “a multitude of counselors” when deciding whose doctrine is Christ’s doctrine.

Now let’s all pay very close attention to how this Jerusalem conference played out. Peter, speaking for himself and Paul and Barnabas, had made their case by declaring their position:

Act 15:7  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.
Act 15:8  And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
Act 15:9  And put no difference between us and them, purifying their hearts by faith.
Act 15:10  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?
Act 15:11  But we [Peter, Paul and Barnabas] believe that through the grace of the Lord Jesus Christ we [Jewish believers] shall be saved, even as they [Gentile believers, saved by grace through faith, Eph 2:8].

While there was one hundred percent consensus that the Gentiles need not be circumcised or keep the laws of Moses to be saved, none of the original twelve apostles, other than Peter, thought the Jews did not need to keep the law of Moses:

Act 15:13  And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
Act 15:14  Simeon [Peter] hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.
Act 15:15  And to this agree the words of the prophets; as it is written,
Act 15:16  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:
Act 15:17  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.
Act 15:18  Known unto God are all his works from the beginning of the world.
Act 15:19  Wherefore my sentence [G2919, ‘krino’, judgment] is, that we trouble not them, which from among the Gentiles are turned to God:
Act 15:20  But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.
Act 15:21  For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

As we will see in our next study, even though the judgment of James and the other apostles and elders was that the Jews needed to remain under the law of Moses, Peter, Paul and Barnabas were “persuaded [by] and deferred to” the consensus of the elders that the Jews must continue living by the law of Moses even though they had just declared plainly that they (Peter, Paul, and Barnabas) believed that the Lord put “no difference” between Jews and Gentiles. In time it was revealed that the Lord was indeed ‘making of twain one new man’ and was taking down the middle wall of partition between the Jews and the Gentiles. That “middle wall of partition” was the very determination made at the Jerusalem conference expressed in a letter sent to the Gentiles which informed them that they need not keep the law, but the Jews must keep the law of Moses.

Eph 2:11  Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;
Eph 2:12  That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
Eph 2:13  But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
Eph 2:14  For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;
Eph 2:15  Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace;
Eph 2:16  And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby:

Lest we fail to understand that Paul was living under the law while teaching the Gentiles that they need do no such thing, the decision agreed upon at this conference is repeated for us in Acts 21, which takes place after Paul’s third missionary journey:

Act 21:18  And the day following Paul went in with us unto James; and all the elders were present.
Act 21:19  And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
Act 21:20  And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: [of Moses]
Act 21:21  And they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs.
Act 21:22  What is it therefore? the multitude must needs come together: for they will hear that thou art come.

If Paul had forsaken Moses during his past two journeys, then this was the perfect opportunity for him to speak up and say so. However, Paul had not forsaken the law of Moses and was himself living under it even as he was telling the Gentiles they need not to do so. Paul would die before being a hypocrite, so he had no problem with what James was asking him to do so that “all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law” [of Moses].

Act 21:23  Do therefore this that we say to thee: We have four men which have a vow on them;
Act 21:24  Them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law.
Act 21:25  As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication.
Act 21:26  Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them.

Paul wanted everyone to know, and the holy spirit wants us to know, that when Paul agreed with the conclusion of the Jerusalem conference, he lived his life by that decision of the apostles and elders.

Neither he nor Peter nor Barnabas took the attitude that “Me and Jesus got a good thing going, me and Jesus got it all worked out, me and Jesus got a good thing going, we don’t need anybody to tell us what it’s all about” – to quote a country song by Tom T. Hall, which expresses the divisive evil spirit which rules over many who claim that they know the Lord. The ‘Jesus’ they know is not the same Jesus Peter, Paul and Barnabas knew and loved and obeyed, and all those who subscribe to the ‘Lone Ranger’ doctrine of Tom T. Hall know “another Jesus”, and they are building their spiritual house upon the shifting sand of this earth and not upon the Rock that is Christ:

Luk 6:46  And why call ye me, Lord, Lord, and do not the things which I say?
Luk 6:47  Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
Luk 6:48  He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.
Luk 6:49  But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

2Co 11:4  For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

Gal 1:6  I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
Gal 1:7  Which is not another; but there be some that trouble you, and would pervert the gospel of Christ.

When Paul says, “Which is not another” it is obvious by what follows that he is telling us that those who are attempting to remove us from Him that called us into the grace of Christ unto another gospel will always tell us it is not another gospel, yet we are plainly told that they “would pervert the gospel of Christ.”

We have all been through the experience of being forced to discern what is and what is not the voice of the True Shepherd and what is “the gospel of Christ” versus what is a perversion of that gospel. In our next study we will learn how to choose our counselors and to know which counselors are the Lord’s counselors.

Here is some very good admonition from a very reliable source:

1Th 5:12  And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;
1Th 5:13  And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.
1Th 5:14  Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.

Acts 13:1-27  Because They Knew Him not They Have Fulfilled the Scriptures in Condemning Christ

[Study Aired April 23, 2023]

Act 13:1  Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.
Act 13:2  As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
Act 13:3  And when they had fasted and prayed, and laid their hands on them, they sent them away.
Act 13:4  So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
Act 13:5  And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.
Act 13:6  And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:
Act 13:7  Which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
Act 13:8  But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
Act 13:9  Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,
Act 13:10  And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
Act 13:11  And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
Act 13:12  Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.
Act 13:13  Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.
Act 13:14  But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
Act 13:15  And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
Act 13:16  Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.
Act 13:17  The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
Act 13:18  And about the time of forty years suffered he their manners in the wilderness.
Act 13:19  And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.
Act 13:20  And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
Act 13:21  And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
Act 13:22  And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.
Act 13:23  Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus:
Act 13:24  When John had first preached before his coming the baptism of repentance to all the people of Israel.
Act 13:25  And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
Act 13:26  Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
Act 13:27  For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.

Our study today will cover some of the events which occurred on the first missionary trip of Barnabas and Saul, which began shortly after the Passover season, which Barnabas and Saul had spent in Jerusalem, having been sent there to deliver a gift of relief from the church at Antioch. This 13th chapter begins by placing the name of Barnabas in the preeminent position and the name of Saul in the last position:

Act 13:1  Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

Notice that ‘Saul’ is mentioned last at this point. It was Barnabas who had brought Saul to Antioch, and at this point Barnabas is still more prominent than Saul. Barnabas’ name will precede Saul until Saul’s name is changed to ‘Paul’ later in this 13^th chapter of the Acts of the apostles.

Barnabas had been sent by the apostles in Jerusalem to minister in Syrian Antioch. When Barnabas arrived in Antioch, he saw how the holy spirit was working so well in the lives of those who were ministering to the people there so all he did was to encourage them to continue in the Lord.

Act 11:22  Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
Act 11:23  Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
Act 11:24  For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.

Let’s review the events which have led us up to this first missionary trip by Barnabas and Saul of Tarsus, beginning with Saul’s conversion just outside Damascus, a Gentile Syrian city:

Act 9:1  And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest,
Act 9:2  And desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.
Act 9:3  And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven:
Act 9:4  And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?
Act 9:5  And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.
Act 9:6  And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do.

This is the story of Saul of Tarsus coming “out of Babylon” and out of the established church of his day. The Lord has already determined what each of us “must do”.

Here is how Paul relates this incident to the Jews who “went about to kill him” when he went up to Jerusalem for the last time (Acts 21:31):

Act 22:10  And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.

Our days are “written in [the Lord’s] book… before there are any of them”. Everything we do is “all things which are appointed for [us] to do”, because it is the Lord alone who is “working all things after the counsel of His own will”:

Psa 139:16  Thine eyes did see mine unformed substance; And in thy book they were all written, Even the days that were ordained for me, When as yet there was none of them.

Eph 1:11  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:

Everything I did today, and everything you did today, was “ordained for [you and for me]… of all the things which are appointed for [us] to do”. So, it is for every day of our lives “when as yet there was none of them.”

This is the first account of any New Testament apostle being called into the Lord’s service outside of the physical nation of Israel. It was expedient that Christ must come of David’s physical seed before He could become the spiritual seed of David. He is now a spiritual body, and Saul’s calling took place outside physical Israel near the Gentile city of Damascus, Syria. The time for the calling of the Gentiles is come, and Saul is given no choice if he ever wants to see anything again… “Arise, and go into the city, [of Damascus] and it shall be told thee what thou must do”.

The Lord commands him to go into Damascus and wait at the home of a Jewish man named Judas on a street named Straight. About this same time the holy spirit is telling another Jew in Damascus, one who had been converted to the doctrines of Christ, to go to the home of Judas and pray for Saul to receive his sight and tell Saul what the Lord will do through him:

Act 9:7  And the men which journeyed with him stood speechless, hearing a voice, but seeing no man.
Act 9:8  And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus.
Act 9:9  And he was three days without sight, and neither did eat nor drink.

The mighty ‘Saul of Tarsus’ is now in the process of “dying daily”, and it has literally taken his appetite, just as we all experience at this time in our walk with our Lord. Facing “the loss of all things” our old man wanted in this life just naturally and literally takes our physical appetite away from us for a season (Php 3:8).

Act 9:10  And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.
Act 9:11  And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,
Act 9:12  And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.
Act 9:13  Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:
Act 9:14  And here he hath authority from the chief priests to bind all that call on thy name.
Act 9:15  But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: [Notice the order of things. The Gentiles are mentioned before ‘the children of Israel’]
Act 9:16  For I will shew him how great things he must suffer for my name’s sake.
Act 9:17  And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.
Act 9:18  And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized.

This is the very first person, other than Christ Himself who has the preeminence in everything, to be told he will be used by the holy spirit to take the gospel to the Gentiles. The next chapter, chapter ten, gives us the story of Peter while in Joppa, being told to preach the gospel in the house of a Gentile Roman Italian centurion named Cornelius. While in Cornelius’ house the Lord gave all those Gentiles the gift of the holy spirit while Peter was still speaking. Between these two irrefutable miraculous events, 1) the fact that the holy spirit had also at about the same time sent Peter to the home of the Gentile Roman centurion, Cornelius and 2) the miraculous conversion of Saul of Tarsus, and Saul being told by the Lord that He was sending him to the Gentiles, the apostles at Jerusalem had no choice but to acknowledge that the Lord had indeed granted the Gentiles repentance unto salvation:

Act 11:17  Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
Act 11:18  When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

These events in the home of the Gentile Roman centurion were taking place while Saul of Tarsus was preaching Christ in Damascus for three years. Saul of Tarsus during those three years had never met a single apostle of our Lord. Yet he had met the Lord Himself just outside the city of Damascus, and during his three years at Damascus, Saul had gone into the wilderness of Sinai to hear words from Christ which were not yet lawful to be uttered and to learn the doctrines of Christ directly from Christ Himself.

Here are Paul’s own words:

Gal 1:17  Neither went I up to Jerusalem to [be taught by] them which were apostles before me; but I went into Arabia, and returned again unto Damascus.

Saul of Tarsus “went into Arabia” to learn from the Lord Himself exactly how the Lord wanted his gospel to be when he was given the gospel which he “preached… among the Gentiles”.

Here are the verses where Paul speaks of this time which was “above fourteen years ago”:

2Co 12:2  I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
2Co 12:3  And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
2Co 12:4  How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

As we saw last week, the Greek word translated ‘unspeakable’ literally means ‘not said’, meaning that the doctrine of God speaking to and through Gentiles had never been said, because it would have been “unlawful for a man to utter” such words while living under the law of Moses, just as Peter informed those in Cornelius’s house:

Act 10:28  And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean [words which until now were “not lawful for a man to utter” (2Co 12:14)].

Here is the Greek word translated ‘unspeakable’ in 2 Corinthians 12:14:

G731
ἄῤῥητος
arrhētos
ar’-hray-tos
From G1 (as a negative particle) and the same as G4490; unsaid, that is, (by implication) inexpressible: – unspeakable.

Here is the definition of G4490:

G4490
ῥητῶς
rhētōs
hray-toce’
Adverb from a derivative of G4483; outspokenly, that is, distinctly: – expressly.
Total KJV occurrences: 1

Both ‘arrhetos’ and ‘rhetos’ appear only once, and here is the one entry for this Greek word ‘rhetos’:

1Ti 4:1  Now the Spirit speaketh expressly  [G449: rhetos], that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

Paul had not heard “unspeakable words”. What he had heard were words which had never before been articulated, and were not yet lawful to be articulated, just as Peter told Cornelius and those assembled in Cornelius’s house:

Act 10:28  And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me [‘words never before lawful to be uttered’] that I should not call any man common or unclean.

Getting back to our review of the events leading up to this first missionary journey, Barnabas was apparently in Damascus when the great Saul of Tarsus came looking for people like Barnabas, who professed to believe in the resurrected Christ because he alone was able to tell the apostles at Jerusalem that Saul had been preaching Christ powerfully for three years in Damascus before the Jewish leaders of Damascus conspired to kill Saul:

Act 9:23  And after that many days were fulfilled, the Jews took counsel to kill him:
Act 9:24  But their laying await was known of Saul. And they watched the gates day and night to kill him.
Act 9:25  Then the disciples took him by night, and let him down by the wall in a basket.

When Saul is forced to flee for his life from Damascus, he then returns to Jerusalem for the first time since being given papers from the chief priest of Jerusalem which authorized him to bind the Christians in Damascus and bring them to Jerusalem, where Saul himself had three years earlier been “breathing out slaughter against the disciples of the Lord” (Act 9:1). Instead, he returns to Jerusalem three years later as a Christian convert hoping to be received by the apostles only to discover that they still fear him as an enemy of Christ:

Act 9:26  And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple.
Act 9:27  But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus.
Act 9:28  And he was with them coming in and going out at Jerusalem.

The only way Barnabas could do this was if he had been with Saul there in Damascus having already heard Saul telling the Jews of Damascus about “how he had seen the Lord in the way” and about the circumstances of his own conversion. It was Barnabas who “brought him to the apostles and declared unto them how [Saul]… had spoken to [the Lord] and that [Saul] had preached boldly at Damascus in the name of Jesus.”

The phrases “brought him to the apostles” and “he was with them coming in and going out at Jerusalem” would lead us to believe that Barnabas had brought Saul to all the apostles and declared to them all how Saul had seen the Lord in the way and how Saul had preached boldly at Damascus. However, the phrase “the apostles” is not the same as ‘all of the apostles’. The fact is that Paul was in Jerusalem a mere three weeks, and he met only “Peter and James the Lord’s brother” before he was once again forced to flee for his life from Jerusalem.

It is Paul himself who sets the record straight concerning who he met while in Jerusalem during those three weeks and who had been his Teacher:

Gal 1:11  For I make known to you, brethren, as touching the gospel which was preached by me, that it is not after man.
Gal 1:12  For neither did I receive it from man, nor was I taught it [by any man], but it came to me [directly] through revelation of Jesus Christ.
Gal 1:13  For ye have heard of my manner of life in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and made havoc of it:
Gal 1:14  and I advanced in the Jews’ religion beyond many of mine own age among my countrymen, being more exceedingly zealous for the traditions of my fathers.
Gal 1:15  But when it was the good pleasure of God, who separated me, even from my mother’s womb, and called me through his grace,
Gal 1:16  to reveal his Son in me, that I might preach him among the Gentiles; straightway I conferred not with flesh and blood:
Gal 1:17  neither went I up to Jerusalem to them that were apostles before me [Saul’s commission to go to the Gentiles did not come from the other apostles who were still struggling with such a revolutionary doctrine]: but I went away into Arabia; and again I returned unto Damascus.
Gal 1:18  Then after three years I went up to Jerusalem to visit Cephas, and tarried with him fifteen days.
Gal 1:19  But other of the apostles saw I none, save James the Lord’s brother.
Gal 1:20  Now touching the things which I write unto you, behold, before God, I lie not.
Gal 1:21  Then I came unto the regions of Syria and Cilicia.
Gal 1:22  And I was still unknown by face unto the churches of Judaea which were in Christ:
Gal 1:23  but they only heard say, He that once persecuted us now preacheth the faith of which he once made havoc;
Gal 1:24  and they glorified God in me.

So Saul had been thirteen years in “the regions of Syria and Cilicia” when Barnabas came to Tarsus, a city of Cilicia, seeking Saul to take him back to the huge city of Syrian Antioch to help Barnabas and the other  preachers and teachers there in Antioch “for a whole year” minister to the growing number of Christians there in that city before being sent with Barnabas and Titus up to Jerusalem to deliver some relief from the church in Antioch to the starving saints in Jerusalem.

Act 11:25  And he [Barnabas] went forth to Tarsus to seek for Saul;
Act 11:26  and when he had found him, he brought him unto Antioch. And it came to pass, that even for a whole year they were gathered together with the church, and taught much people, and that the disciples were called Christians first in Antioch.

This “whole year” of ministering to the church in Antioch, began 13 years after Saul had fled Jerusalem because Paul tells us that when he and Barnabas took the relief from the church at Antioch up to Jerusalem, that trip to Jerusalem was “fourteen years… after” he had been forced to leave Jerusalem after spending three weeks with Peter and meeting after meeting only one other of the apostles, which was “James the Lord’s brother”.

Gal 2:1  Then after the space of fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me.

What this tells us is that Paul had come to know Titus before he and Barnabas took their first missionary journey with John Mark, because at the time they took the relief from Antioch up to the saints in Jerusalem, they had not yet begun their first missionary journey, which is the topic of our study today:

This all brings us to time of the beginning of the first missionary journey of Barnabas and Saul:

Act 13:2  As they ministered to the Lord, and fasted, [having just returned to Antioch from Jerusalem] the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them.
Act 13:3  And when they had fasted and prayed, and laid their hands on them, they sent them away.

We are told “they… departed unto Seleucia” a seacoast city slightly south and west of Syrian Antioch. They may well have ministered in the synagogues of Seleucia, but we are not told of anything they may have done there. It is almost as if they simply passed through that city on their way to Cyprus, the homeland of Barnabas:

Act 13:4  So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.
Act 13:5  And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister.

This ‘John’ is “John whose surname was Mark”, to whose house Peter had gone when the angel delivered him out of the prison:

Act 12:12  And when he had considered the thing [the miracle of his deliverance from the prison], he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.

This is the same ‘John’ whom Barnabas and Saul took back to Antioch with them right after Peter had been delivered from prison while Barnabas and Saul were right there in Jerusalem during “the days of unleavened bread” when Barnabas and Saul had been sent to Jerusalem with a gift for the poor saints suffering from a great drought in Jerusalem:

Act 12:25  And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry [of delivering the gift from the church at Antioch], and took with them John, whose surname was Mark.

It was at this time that Paul shared with the other apostles the message the Lord had given him to preach to the Gentiles:

Gal 2:2  And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

“Lest by any means I should run, or had run, in vain” in no way indicates that Paul doubted the authority of the Lord’s words to Him. What Paul is saying, as the following verses demonstrate, is that he wants to let the other apostles know that there are many false prophets who are saying slanderous things about Paul, and it is needful that they be aware of what the adversary is doing to divide the body of Christ. The fact that Titus was not required to be circumcised demonstrates to these Galatians, and to all of us, that Paul and the other apostles were on the same page:

Gal 2:3  But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
Gal 2:4  And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
Gal 2:5  To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.

These words here in Galatians 2 were delivered to the apostles Barnabas and Saul met fourteen years after Paul had fled Jerusalem, while Barnabas and Saul were in Jerusalem witnessing the death of the apostle James, the brother of John, at the hands of King Herod, and the apprehension and miraculous delivery of Peter from prison, and then a few days later, the death by worms of King Herod.

It is only after telling the apostles of “the false brethren brought in” and witnessing all these things that Barnabas and Saul then return to Antioch and prepare for their first missionary journey:

Act 12:23  And immediately the angel of the Lord smote him [King Herod], because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
Act 12:24  But the word of God grew and multiplied.
Act 12:25  And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

We will now continue with the events of the first missionary journey after the return of Barnabas and Saul from Jerusalem:

Act 13:6  And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus:

“When they had gone through the isle” tells us they did so on foot and not by sea. It is in Paphos that the “the deputy of the country… called for Barnabas and Saul…”

Act 13:7  Which [“false prophet, a Jew, whose name was Barjesus”] was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God.
Act 13:8  But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.
Act 13:9  Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,
Act 13:10  And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?

The Lord Himself, for His own purposes, gave to Saul (which name means ‘desired’) and whose name here is changed to ‘Paul’, meaning ‘small’, with no explanation, to call out and punish Elymas for attempting “to turn away the deputy from The Truth.” We may or may not be given the opportunity to deal with an individual in this manner, but we all deal with the false doctrines in this very same way every time we shine the light of the Lord’s words upon the darkness of all the false doctrines of Babylon. We should never shun the opportunity to do just that, and we should be very careful never to allow the fear of men to supersede our fear of the Lord and our love of Him and His Truth. There will always be the tendency in our nature to want to fit in with society and in so doing deny our Lord while we justify our spineless ways, telling ourselves we are just being loving and inclusive. We should never go out looking for a fight, but when confronted with an adversary such as Elymas and his false doctrines, like Paul we, too, must be bold in calling a spade a spade and letting our yea be yea and our nay, nay:

Mat 5:37  But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.

Jas 5:12  But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.

Christ, Paul, and James all spoke “as one having authority and not as the scribes”, and so should all of us:

Mat 7:28  And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine:
Mat 7:29  For he taught them as one having authority, and not as the scribes.

Act 13:11  And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
Act 13:12  Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.

It is the things we do, more than the things we say, which will astonish and convert others. When we say and do not, we are actually guilty of blaspheming the name of God:

Rom 2:22  Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
Rom 2:23  Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
Rom 2:24  For the name of God is blasphemed among the Gentiles through you, as it is written.
Rom 2:25  For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
Rom 2:26  Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

Act 13:13  Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.

This story of John forsaking the ministry is written for our admonition. The ministry of Christ is not something you take up and put down lightly. John Mark was a young man who had apparently grown weary in well doing and wanted to go back home to Jerusalem instead of walking for many miles just to hear Barnabas and Saul speak of Christ in the synagogues of all the cities they visited. He had been brought along to minister to these two ministers, and it simply overwhelmed him in his youth just as our own calling overwhelms each of us at our own appointed time. This incident will cause Paul and Barnabas to go their own ways after the Jerusalem conference while planning their second journey after returning to Antioch. Paul is not willing to take the chance for John leaving them again and ends up taking Silas with him, while Barnabas is content to trust that John Mark will not leave him this time around.

Act 15:36  And some days after [returning to Antioch from Jerusalem] 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.
Act 15:37  And Barnabas determined to take with them John, whose surname was Mark.
Act 15:38  But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.
Act 15:39  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;
Act 15:40  And Paul chose Silas, and departed, being recommended by the brethren unto the grace of God.
Act 15:41  And he went through Syria and Cilicia, confirming the churches.

In time, even Paul sees the progress John Mark has made and says that he is useful to him for the ministry:

2Ti 4:9  Do thy diligence to come shortly unto me:
2Ti 4:10  For Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia.
2Ti 4:11  Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.

When Mark left them, Paul and Barnabas continued their journey. From the time Saul of Tarsus confronted the false prophet Elymas, and we are told that Saul “is called Paul”, from that point on Paul’s name precedes the name of Barnabas:

Act 13:14  But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down.
Act 13:15  And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on.
Act 13:16  Then Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.
Act 13:17  The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
Act 13:18  And about the time of forty years suffered he their manners in the wilderness.
Act 13:19  And when he had destroyed seven nations in the land of Chanaan, he divided their land to them by lot.
Act 13:20  And after that he gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet.
Act 13:21  And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years.
Act 13:22  And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will.
Act 13:23  Of this man’s seed hath God according to his promise raised unto Israel a Saviour, Jesus:

When Paul says, “of this man’s seed hath God according to His promise raised unto Israel a Savior, Jesus”, Paul is speaking in physical terms. The point is that not every word of God is meant to be taken in a spiritual sense because our natural understanding must precede our spiritual understanding:

1Co 15:45  And so it is written, The first man Adam was made a [physical, natural] living soul; the last Adam was made a quickening spirit.
1Co 15:46  Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

The word “afterward” demonstrates the importance of knowing the order in which the Lord is performing His promises to mankind. Just as the first man Adam had to precede the last Adam, so also there must be an outward kingdom of God ruling all the nations of this world, before God will be all in all.

Paul understands the necessity of knowing the order of the Lord’s works so he gives us a summary of the history of the nation of Israel to let us see that God is doing exactly what He said He would do for His people:

Act 13:24  When John had first preached before his coming the baptism of repentance to all the people of Israel.
Act 13:25  And as John fulfilled his course, he said, Whom think ye that I am? I am not he. But, behold, there cometh one after me, whose shoes of his feet I am not worthy to loose.
Act 13:26  Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.
Act 13:27  For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him.

We will stop here for today, but it must be pointed out that Paul always begins his witness to every synagogue with the assumption that those to whom he is speaking already know the entire story of the birth and ministry of John the Baptist, and the fact that John said the Messiah was Christ. His appeal to the people is that only those who “know the voices of the prophets” will know the voice of Christ.

I hope also that I have made it clear that this trip to Jerusalem by Barnabas and Saul with the relief from the church at Antioch is the trip to Jerusalem Paul refers to in Galatians. Paul shared the details of his ministry with the apostles at this time, which was “fourteen years after” he had fled Jerusalem and gone back home to Tarsus. I hope we all see that the events of this thirteenth chapter, chronicling the history of their first missionary journey, take place well before the trip to the Jerusalem conference concerning the question of whether Gentiles must be circumcised. It is after that Jerusalem conference that Paul and Barnabas separate over whether to take John Mark with them on a second missionary journey.

It helps us to know the Lord’s mind much better when we know the order in which He is working with His people.

Acts 12:1-25 The Lord Hath Sent His Angel to Deliver Me

[Study Aired April 16, 2023]

Act 12:1  Now about that time Herod the king stretched forth his hands to vex certain of the church.
Act 12:2  And he killed James the brother of John with the sword.
Act 12:3  And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
Act 12:4  And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people.
Act 12:5  Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.
Act 12:6  And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
Act 12:7  And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.
Act 12:8  And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.
Act 12:9  And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.
Act 12:10  When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.
Act 12:11  And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.
Act 12:12  And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.
Act 12:13  And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda.
Act 12:14  And when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
Act 12:15  And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.
Act 12:16  But Peter continued knocking: and when they had opened the door, and saw him, they were astonished.
Act 12:17  But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place.
Act 12:18  Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.
Act 12:19  And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode.
Act 12:20  And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king’s chamberlain their friend, desired peace; because their country was nourished by the king’s country.
Act 12:21  And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.
Act 12:22  And the people gave a shout, saying, It is the voice of a god, and not of a man.
Act 12:23  And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.

Once again, the order of events is important. Herod was “eaten of worms [first] and [then he] gave up the ghost”.

Act 12:24  But the word of God grew and multiplied.
Act 12:25  And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

Verse 25 is connected to everything that occurred in this chapter. Everything we just read happened when and while Barnabas and Saul of Tarsus took the relief from the church in Antioch up to the apostles and the leaders of the church at Jerusalem.

The timing of the events of this chapter becomes very clear by placing the last verses of chapter 11 together with the last verse of this chapter:

Act 11:27  And in these days came prophets from Jerusalem unto Antioch.
Act 11:28  And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
Act 11:29  Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
Act 11:30  Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

This is the first verse of chapter 12:

Act 12:1  Now about that time Herod the king stretched forth his hands to vex certain of the church.
Act 12:2  And he killed James the brother of John with the sword.
Act 12:3  And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)

The phrase “about that time” refers back to the last verses of chapter 11 which we just quoted telling us that the church in Antioch had determined to help the poor saints in Jerusalem and that they had sent their relief “by the hands of Barnabas and Saul”. Then, because the holy spirit wants to make the timing of all these events very clear this is the last verses of this 12^th chapter concerning the martyrdom of James, the imprisonment and deliverance of Peter, and the death of Herod:

Act 12:23  And immediately the angel of the Lord smote him [Herod], because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
Act 12:24  But the word of God grew and multiplied.
Act 12:25  And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

The last verses of chapter 11 and the last verse of chapter 12 both tell us that this trip back to Jerusalem is the end of the fourteen years Paul speaks of in Galatians 2:1, and these two verses tell us that all these events of this twelfth chapter occurred while Barnabas and Saul were right there in Jerusalem. Herod killed James, the brother of John, and intending to kill Peter, he had him apprehended and imprisoned. The night before Peter was to appear before Herod, the Lord miraculously delivered him from prison. The prison guards were interrogated and put to death because they could not account for Peter’s disappearance. Shortly after this, Herod gave an oration that was so powerful that the people called him a god and not a man. When that happened the Lord smote Herod to death, and he was eaten of worms, and then and only then:

Act 12:25  And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

Verse 25 is the last verse of this 12^th chapter. This is the second time Paul went up to Jerusalem after his conversion in Damascus.

Therefore, when Paul says in Galatians:

Gal 2:1  Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.
Gal 2:2  And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.
Gal 2:3  But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
Gal 2:4  And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:
Gal 2:5  To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you.
Gal 2:6  But of these who seemed to be somewhat, (whatsoever they were, it maketh no matter to me: God accepteth no man’s person:) for they who seemed to be somewhat in conference added nothing to me:
Gal 2:7  But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
Gal 2:8  (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles:)

“He that wrought effectually in Peter” and in Saul was the “one Lord Jesus Christ” (1Co 8:6).

Gal 2:9  And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
Gal 2:10  Only they would that we should remember the poor; the same which I also was forward to do.

That “fourteen years” began from the time Saul of Tarsus left Jerusalem to return to Tarsus, and it ended when he went up to Jerusalem again for the first time in fourteen years with Barnabas and Titus, both of whom he had been ministering in Antioch.

The fact that Paul here in Galatians tells these Galatians:

Gal 2:2  And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.
Gal 2:3  But neither Titus, who was with me, being a Greek, was compelled to be circumcised:
Gal 2:4  And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage:

“That gospel which I preach among the Gentiles” does not necessitate that Paul had already begun his first missionary journey because there were without doubt some Gentiles there in Antioch, even though the church was mostly Grecian Jews. Titus, a Gentile, went up with Barnabas and Saul ahead of Barnabas and Saul before they had even begun their first missionary journey.

The point Paul is making is that Paul had been told by the Lord from the time Ananias had come to give him back his sight, that the Lord was going to send him to the Gentiles:

Act 9:10  And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord.
Act 9:11  And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth,
Act 9:12  And hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight.
Act 9:13  Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem:
Act 9:14  And here he hath authority from the chief priests to bind all that call on thy name.
Act 9:15  But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel:
Act 9:16  For I will shew him how great things he must suffer for my name’s sake.

The point Paul is making in both cases is that His doctrine is not of men, but his gospel came directly from Christ Himself.

Paul reiterates this very important point in:

2Co 12:4  How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

The Greek word translated as “unspeakable” in Second Corinthians 12:4 is:

G731
ἄῤῥητος
arrhētos
ar’-hray-tos
From G1 (as a negative particle) and the same as G4490; unsaid, that is, (by implication) inexpressible: – unspeakable.
Total KJV occurrences: 1

This word appears just one time in the New Testament. ‘Unspeakable’ is not the proper English translation of this Greek word ‘arrhetos’. It is the combination of the negative particle and the Greek word:

G4490
ῥητῶς
rhētōs
hray-toce’
Adverb from a derivative of G4483; out spokenly, that is, distinctly: – expressly.
Total KJV occurrences: 1

This word also appears just one time in:

1Ti 4:1  Now the Spirit speaketh expressly [G4490: ‘rhetos’, distinctly], that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;

2 Corinthians 12: 4 would obviously be better translated as:

2Co 12:4  How that he was caught up into paradise, and heard… words [which had never before been distinctly expressed], which it is not lawful for a man to utter.

Act 10:28  And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.

Which is just another way of saying:

Joh 16:12  I have yet many things to say unto you, but ye cannot bear them now.
Joh 16:13  Howbeit when he, the Spirit of truth, is come, he will [distinctly express and ] guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come [which are “not (yet) lawful for a man to utter”].

Peter’s vision at the house of Simon the tanner, resulted in Peter being the first apostle to take the gospel to the house of the Gentile Cornelius. That, too, was “unlawful for a man to utter” before that time. Peter’s vision in Joppa, and him being told to go into the home of the Gentile centurion, Cornelius, all took place while Saul of Tarsus was preaching in the synagogues of Damascus. Saul of Tarsus may or may not have heard of Peter being sent to the house of the Gentile, Italian centurion, but if he did hear of that event then it would have simply served to confirm the words of Ananias concerning what the Lord had told Saul about “bearing [the Lord’s] name before the Gentiles, and kings and the children of Israel”. Saul of Tarsus was the only apostle who had been called into the Lord’s service outside of the nation of Israel… “as… he came near Damascus [Syria]”. He is the only apostle, besides John in the Book of Revelation, to give us the timeline of events which brings us to the consummation of the eons and God being “all in all”. These are just some of the things which, under the law of Moses, were “unspeakable words, which it is not lawful for a man to utter” (2Co 12:4).

Here in 2 Corinthians 12 is the only other time Paul mentions ‘fourteen years.’ In this case Paul says “above fourteen years ago”:

2Co 12:1  It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.
2Co 12:2  I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven [the very mind of Christ].
2Co 12:3  And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
2Co 12:4  How that he was caught up into paradise [the very mind of Christ], and heard unspeakable words, which it is not lawful for a man to utter.
2Co 12:5  Of such an one will I glory: yet of myself I will not glory, but in mine infirmities.
2Co 12:6  For though I would desire to glory, I shall not be a fool; for I will say the truth: but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me.
2Co 12:7  And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.
2Co 12:8  For this thing I besought the Lord thrice, that it might depart from me.
2Co 12:9  And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.
2Co 12:10  Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.

Notice that this was “above 14 years ago,” and this is in 2 Corinthians which was written after Paul’s second missionary journey in which the church at Corinth was founded. When Paul said he went up to Jerusalem “after fourteen years” in Galatians 2, he was referring to the first time he had returned to Jerusalem after having fled for his life when he had returned to Jerusalem after fleeing for his life from Damascus where he had been converted and from whence he had gone into Arabia for a season before returning to Damascus, where he spent three years from his conversion preaching in the synagogues of Damascus.

When Paul did return to Jerusalem, even after preaching the gospel for three years to the Jews in Damascus, the Jewish Christian apostles and disciples were so afraid of him that they would not fellowship with him until Barnabas, who somehow knew about Saul’s conversion and the fact that he had been teaching in the synagogues of Damascus for three years, brought Saul to Peter, with whom Saul spent a mere three weeks before he had to flee Jerusalem for his life. The only other apostle Saul met while he was in Jerusalem during his three weeks with Peter was “James the Lord’s brother”. The point being that he had neither time nor opportunity to glean any new doctrines from Peter or James in those three weeks which were spent speaking to and being rejected of the Grecian Jews there in Jerusalem. Nevertheless, Saul had been instructed by Christ Himself that he was to take the gospel to the Gentiles. It was Christ Himself who had shown Paul that all men would be saved through Christ just as all men had been born into a dying body of clay via their father “the first man Adam” (1Co 15:45):

1Co 15:22  For as in Adam all die, even so in Christ shall all be made alive.

1Co 15:45  And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

It was the Lord Himself, and not any of the other apostles, who revealed to Paul that this universal salvation would come to mankind via a three-step method through which death itself would be destroyed:

1Co 15:23  But every man in his own order: [1] Christ the firstfruits; afterward [2] they that are Christ’s at his coming.
1Co 15:24  Then cometh [3] the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
1Co 15:25  For he must reign, till he hath put all enemies under his feet.
1Co 15:26  The last enemy that shall be destroyed is death.

“The end” is not a reference to the false doctrine of eternal torment, nor does it refer to the slightly less offensive false doctrine of annihilation in the lake of fire. “Then cometh the end” refers to the final harvest of the souls of mankind “at the end of the year”:

Exo 23:14  Three times thou shalt keep a feast unto me in the year. [Typifying the three harvests of the souls of “all in Adam” (1Co 15:22)]
Exo 23:15  Thou shalt keep [1] the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty) [With the accompanying offering of the Passover Lamb, typifying Christ as the first of the firstfruits]:
Exo 23:16  And the feast of harvest, [2] the firstfruits of thy labours, which thou hast sown in the field [typify: and [3] the feast of ingathering],  which is in the end of the year, when thou hast gathered in thy labours out of the field.

Now we come to the events of this 12^th chapter of Acts, which will serve to humble Paul and remind him that he must “be persuaded of” the older apostles even if they are not yet aware of the full extent and impact of the revelations given to Saul of Tarsus.

Heb 13:17 Be persuaded by your leaders, and be deferring to them, for they are vigilant for the sake of your souls, as having to render an account, that they may be doing this with joy, and not with groaning, for this is disadvantageous for you.

The reference to “after fourteen years” and “above fourteen years” ago, places all these revelations given Saul of Tarsus, either during the three years at Damascus, during which he spent time in the wilderness of Arabia, or during the ten to thirteen years he spent at Tarsus before the “full year” spent with Barnabas preaching in Antioch. It was at this time that Barnabas and Saul went up to Jerusalem again, to witness the death of the apostle “James the brother of John”, the imprisonment and miraculous deliverance of Peter, and the miraculous death of Herod:

Act 12:1  Now about that time [the time Barnabas and Saul went up from Antioch to Jerusalem] Herod the king stretched forth his hands to vex certain of the church.
Act 12:2  And he killed James the brother of John with the sword.
Act 12:3  And because he saw it pleased the Jews, he proceeded further to take Peter also. (Then were the days of unleavened bread.)
Act 12:4  And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter [G3957: ‘pascha’, Passover] to bring him forth to the people.

The Greek word ‘pascha’ is an obvious reference to the Jewish feast of the Passover. ‘Easter’ is a ridiculous translation which the King James translators chose in an attempt to simply erase any Jewishness from the early church. ‘Easter’ is an abominable translation of the Greek word ‘pascha’.

Act 12:5  Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him.

Like us, the church prayed for Peter’s release, but could not believe that the Lord had actually done so, as we will see.

Act 12:6  And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
Act 12:7  And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands.

There is not one word about how all this affected the “four quaternions of soldiers” or the “two soldiers… between [whom] Peter was sleeping”. It is immaterial to what the Lord is doing for His elect.

Act 12:8  And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me.
Act 12:9  And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision.
Act 12:10  When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him.

That gate had about as much ‘free will’ as you and I have. That gate “opened to them of His own accord”, meaning of Christ’s own accord.

Act 12:11  And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews.

The same was true for Christ, even though He died upon the cross, because death was also defeated at the cross, and Christ was the first person ever to  be raised from the dead and given a spiritual body which is “like the wind”:

Joh 3:7  Marvel not that I said unto thee, Ye must be born again.
Joh 3:8  The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit [In “the redemption of the purchased possession” sense (Eph 1:14).

Heb 5:7  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; [Christ feared God more than men]

Act 12:12  And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying.
Act 12:13  And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda [Greek: rose].
Act 12:14  And when she knew Peter’s voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate.
Act 12:15  And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel.

We simply cannot help ourselves. We are all locked into this physical realm and cannot believe it when the Lord performs a miracle, even when we are petitioning Him for a miracle.

Act 12:16  But Peter continued knocking: and when they had opened the door, and saw him, they were astonished.
Act 12:17  But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren [Including Barnabas and Saul]. And he departed, and went into another place.

This is not what happened when Peter had earlier been imprisoned with the other apostles at the hands of the Sanhedrin. At that time, they were all told to return to the temple and speak to the people the words of the gospel of Christ:

Act 5:19  But the angel of the Lord by night opened the prison doors, and brought them forth, and said,
Act 5:20  Go, stand and speak in the temple to the people all the words of this life.
Act 5:21  And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.
Act 5:22  But when the officers came, and found them not in the prison, they returned, and told,
Act 5:23  Saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within.
Act 5:24  Now when the high priest and the captain of the temple and the chief priests heard these things, they doubted of them whereunto this would grow.
Act 5:25  Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.

That is not what the spirit told Peter to do this time. Instead Peter, after showing himself to all those who had been praying for him in the home of “Mary the mother of John, whose surname was Mark… departed and went into another place”.

Act 12:18  Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter.

These soldiers knew they were as good as dead if Peter did not show up.

Act 12:19  And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judaea to Caesarea, and there abode.

The holy spirit had either put all sixteen soldiers in a deep sleep or a trance while Peter was taken from among them. Herod held them accountable, and the Lord will have Herod to give an accounting of His lack of mercy on these sixteen soldiers whom the holy spirit sacrificed for Peter’s sake. This is just how precious we are to the Lord as His elect:

Isa 43:2  When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.
Isa 43:3  For I am the LORD thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.
Isa 43:4 Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life.

Act 12:20  And Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king’s chamberlain their friend, desired peace; because their country was nourished by the king’s country.
Act 12:21  And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them.
Act 12:22  And the people gave a shout, saying, It is the voice of a god, and not of a man.
Act 12:23  And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.
Act 12:24  But the word of God grew and multiplied.

Herod died in Caesarea, but it appears to have happened before Barnabas and Saul left Jerusalem to return to Antioch.

The Lord gave the life of Herod for the sake of His elect, and Barnabas and Saul of Tarsus, who had never yet made their first missionary journey, were witnesses of all these things while they were there in Jerusalem to deliver the relief to the apostles for the poor Jewish saints who were suffering from the prophesied drought:

Act 12:25  And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark.

This is ‘John’ the son of ‘Mary’ to whose house Peter had gone when he was taken out of prison by the angel. Mary was apparently a sibling of Barnabas because we are told this in:

Col 4:10  Aristarchus my fellowprisoner saluteth you, and Marcus, sister’s son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him)

This is the same ‘John whose surname was Mark’ who will accompany Barnabas and Saul through a part of their first missionary journey as we will learn in our next study:

Act 13:13  Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem.

It is on this first missionary journey that without explanation we are told in the verses preceding this 13^th verse:

Act 13:9  Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him,
Act 13:10  And said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?
Act 13:11  And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand.
Act 13:12  Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.

That will all be covered in our next study. What we should glean from this study is that Saul of Tarsus, whose name is changed to Paul the apostle, was taught by Christ and that he was made aware of many new doctrines while he was in Damascus and in the wilderness of Arabia, and while he was in Tarsus, before Barnabas came to take him with him to Antioch. It was during that period of his life, “above fourteen years ago”, before he went to Antioch with Barnabas, that Saul was shown by Christ things which had never been precisely expressed and which were unlawful to speak, according to the law of Moses. It should also be obvious from this study that both Paul and Barnabas witnessed the miraculous events of this 12^th chapter and thereby were made aware of the respect the honor which the Lord had placed upon the apostles who preceded Paul and Barnabas. Seeing how the Lord worked with Peter and the other apostles, prepared Barnabas and Saul to be persuaded of their leaders and to defer to them in the matter of the Gentiles not needing to be circumcised while the Jews were for a time continuing with being under the law of Moses as we will see in chapter 15.

Act 11:19-30  They Preached the Word to None but Unto the Jews Only

[Study Aired April 9, 2023]

Act 11:19  Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
Act 11:20  And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
Act 11:21  And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
Act 11:22  Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
Act 11:23  Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
Act 11:24  For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
Act 11:25  Then departed Barnabas to Tarsus, for to seek Saul:
Act 11:26  And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
Act 11:27  And in these days came prophets from Jerusalem unto Antioch.
Act 11:28  And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
Act 11:29  Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
Act 11:30  Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

We concluded our last study with the apostles and the people of the church in Jerusalem accepting the irrefutable Truth that God had granted repentance to the Gentiles:

Act 11:17  Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?
Act 11:18  When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.

That was as great an earthquake in the lives of those Jewish Christians of the first century, as it was for us while attending the churches of this world, to be made to see that God intends to save all men. Our study today takes up with how the gospel was being preached by the Jewish Christians the “to none but unto the Jews only.” That was still the mindset of the entire Jewish Christian church at this point in this book of Acts. Peter, Paul and Barnabas, and those who traveled with them, were the only people who were even considering reaching out to the Gentiles as our first verse today makes clear:

Act 11:19  Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

“They that were scattered abroad upon the persecution that arose about Stephen” does not include the apostles. This is speaking of others in the church who left Jerusalem because of the persecution that arose about Stephen. We know this to be the case because of what we were told in:

Act 8:1  And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles.

Act 11:20  And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus [“to none but unto the Jews only”].

Some of these preachers of the gospel were Jewish men of Cyprus, an island north and west of Israel, and Cyrene, a city in northeastern Libya. Barnabas himself was a Grecian Jew who was from the island of Cyprus.  Antioch was three hundred miles (480 kilometers) directly north of Jerusalem in northern Syria. It was the third largest city in the Roman Empire, and dwarfed Jerusalem in terms of population. The only two cities that were larger than Antioch were Rome in Italy and Alexandria in Egypt. Like Jerusalem, Antioch had many synagogues, and that is where these Grecian Jewish Christians were preaching. It was to the Jews in the synagogues. It was to the ‘Grecian’ Jews only as verses 19-20 tell us.

Sadly, many commentaries translate the word ‘Grecian’ to simply ‘Greeks’ and they even go as far as to state that these were Gentiles to whom Barnabas was preaching before he went to Tarsus to get Paul. Nothing could be further from the truth. Peter and the other apostles had indeed been recently shown that God had granted the Gentiles repentance unto salvation, but that does not mean that the apostles felt compelled to go to the Gentiles themselves. Jewish Christians, as we are told here in verse 19, were preaching to none but the Grecian Jews only.

Act 11:19  Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.

They did not believe that the Lord had sent them to preach to the Gentiles. That was made abundantly clear several years later when Paul tells us:

Gal 2:7  But contrariwise, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter;
Gal 2:8  (For he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles: )
Gal 2:9  And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision  [Including the circumcised Jewish Grecians].
Gal 2:10  Only they would that we should remember the poor; the same which I also was forward to do (Act 11:20).

Barnabas was the ideal person to be sent to Antioch, being a Grecian Jew himself who was from Cyprus and who was very familiar with the Greek culture of these Grecian Jews in Antioch.

Act 4:36  And Joses, who by the apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus,

The man who was compelled to carry Christ’s cross was a man named Simon of Cyrene, who was also a Grecian Jew. ‘Cyrene’ as we noted was a city in northeastern Libya:

Mat 27:30  And they spit upon him, and took the reed, and smote him on the head.
Mat 27:31  And after that they had mocked him, they took the robe off from him, and put his own raiment on him, and led him away to crucify him.
Mat 27:32  And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross.

Mark informs us that this ‘Simon… of Cyrene’ was the father of two other disciples of our Lord:

Mar 15:20  And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him.
Mar 15:21  And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross.

These men of Cyprus and Cyrene, as well as those who had heard the Word on the day of Pentecost, could easily be some of these persecuted Jewish Christians ‘of Cyprus and Cyrene’ who preached the word to none but to the Jews only”.

I typed ‘How far is it from Jerusalem to Cyrene’ into my search engine, and this is what came up:

“Cyrene was an ancient Greek colony located on the northeastern coast of present-day Libya. It was a great distance from Jerusalem, nearly 900 miles, and those who made the journey most likely made it only a handful of times in their life.  Walking ~4 miles per hour for 8 hours a day, it would have taken 32 days to arrive in the holy city for Passover.” (End Quote)

Remember, the word ‘Grecians’ has nothing to do with being an ethnic Greek. Rather, it has everything to do with being ethnically Jewish, but culturally Hellenistic Greek. Such a Jew could well have been born and brought up in Greece, speaking and reading the Greek language. That is the meaning of the word ‘Grecian’ as it is used in the New Testament. It is never used to refer to anyone who is a Gentile who has converted to Christianity. Whoever these preachers of the Word were, they were being blessed in the work they had been given to accomplish:

Act 11:21  And the hand of the Lord was with them: and a great number [of Jews] believed, and turned unto the Lord.
Act 11:22  Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.

This is the same church that gave Paul the right hand of fellowship for Paul to go to the Gentiles but they intended to go to the circumcision.

Gal 2:9  And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.

Remember it will be several years after this that the church in Jerusalem will finally acknowledge that Gentile Christians need not be physically circumcised, but that certainly was not understood to extend to Jewish Christians:

Act 15:19  Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God:
Act 15:20  But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.

The next verse reveals that these words do not apply to Jewish Christians at that time:

Act 15:21  For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.

For a period of time “the apostles and elders and the whole church” [at Jerusalem] sent chosen men of their company to Antioch with Paul and Barnabas with a letter which informed the Gentile Christians that the whole church “and the holy spirit” agreed that the Gentiles did not have to be circumcised or keep all the Jewish customs of the law of Moses. But the Jewish Christians were still expected for that time to continue on keeping the law of Moses and its customs, including the keeping of all of the days, months, times and years ordained in the law of Moses. The Jewish Christians also continued offering blood offerings of lambs and they continued to maintain the ritual of physical circumcision.

Act 15:22  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:
Act 15:23  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:
Act 15:24  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:

The apostles and elders knew that the Lord had given the Gentiles in the home of Cornelius the holy spirit without those Gentiles being circumcised and even before they were baptized. Peter, Paul, and Barnabas had argued that there was “no difference between” the Jews and the Gentiles:

Act 15:5  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.
Act 15:6  And the apostles and elders came together for to consider of this matter.
Act 15:7  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.
Act 15:8  And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
Act 15:9  And put no difference between us and them, purifying their hearts by faith.
Act 15:10  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?
Act 15:11  But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
Act 15:12  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.

Peter went as far as to point out that the rituals of the law of Moses were “a yoke upon the neck of the disciples which neither our fathers nor we were able to bear”, and he goes as far as to say that he and Paul and Barnabas believe that the Jews would be saved “even as [the Gentiles]… through the grace of the Lord Jesus Christ.”

However, the consensus of the apostles was not so, and Peter, Paul and Barnabas were persuaded of and deferred to those who were apostles before them, and who, by a work of the holy spirit, were not yet of that persuasion:

Act 15:25  It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul,
Act 15:26  Men that have hazarded their lives for the name of our Lord Jesus Christ.
Act 15:27  We have sent therefore Judas and Silas, who shall also tell you the same things by mouth.
Act 15:28  For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things;
Act 15:29  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.

That was the mindset of the apostles and elders in Jerusalem who several years earlier had sent Barnabas to Antioch to minister to the Jewish Christians who were growing in numbers at that time.

Act 11:23  Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord [and listen to Moses who was read every sabbath day in the synagogues of Antioch].
Act 11:24  For he was a good man, and full of the Holy Ghost and of faith: and much [Jewish] people was added unto the Lord.

At this time, we have no record of there being any Gentiles, including Cornelius and his house, who were not Jewish proselytes to Judaism. These preachers, Barnabas included, were all Jewish preachers “preaching the word to none but unto the Jews only.” Many people think that the church at Antioch was a Gentile church which sent Saul of Tarsus and Barnabas to minister to the Gentiles. In time that did happen, but nothing could be further from the truth at this point. The church at Antioch was full of mostly Jewish Christians

Act 11:25  Then departed Barnabas to Tarsus, for to seek Saul:
Act 11:26  And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

This is the first time the name ‘Christians’ appears in scripture, and this is how this name is defined:

Original: Χριστιανός
– Transliteration: Christianos
– Phonetic: khris-tee-an-os’
– Definition:
1. Christian, a follower of christ
– Origin: from G5547
– TDNT entry: 17:13,1
– Part(s) of speech: Noun Masculine
– Strong’s: From G5547; a Christian that is follower of christ: – Christian.
Total KJV Occurrences: 3

Christian, 2

Act_26:28; 1Pe_4:16

Christians, 1
Act_11:26

The name means “a follower of Christ” but it is few indeed who realize that a true Christian is a follower of the words of Christ and not of the life He led while under the law and while dealing with a nation that was under the law of Moses.

To make this point, we need to remember that Christ told His disciples to do many things while He was in a body of flesh and blood, which He certainly does not want any of us to do in this present time.

For example, Christ told the lepers whom he cleansed to go show themselves to the priests and offer the offering Moses commanded:

Luk 5:14  And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.

Moses commanded that two birds were to be offered on the first day of a leper’s cleansing, and two he-lambs and one ewe lamb on the eighth day. Christ fulfilled every sacrifice the law of Moses demanded when He sacrificed Himself for our sins. That was not at all yet clear to His Jewish disciples who were still keeping the laws and customs of Moses.

While Christ was here in the flesh, He taught tithing:

Mat 23:23  Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone.

This verse is used until this very day to justify the taking of tithes from sincere but carnal babes in Christ. Christ in no longer interested in one tenth of our increase. He now expects one hundred percent of our lives to be lived in His service.

1Co 10:31  Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

When the church at Jerusalem sent Barnabas to Syrian Antioch, the church at Jerusalem was still keeping the law of Moses and the customs of the Jews, and they continued to do so even after Paul was apprehended by the Jews in Jerusalem:

Act 21:17  And when we were come to Jerusalem, the brethren received us gladly.
Act 21:18  And the day following Paul went in with us unto James; and all the elders were present.
Act 21:19  And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry.
Act 21:20  And when they heard it, they glorified the Lord, and said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law:

Antioch at this point was very much under the influence of all the Christian Jews of Jerusalem who were one and “all zealous of the law [of Moses]”.

Act 11:27  And in these days came prophets from Jerusalem unto Antioch.
Act 11:28  And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
Act 11:29  Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
Act 11:30  Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

This last verse has taught me something I want to share with you all. I have always thought that when Paul said:

Gal 2:1  Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.
Gal 2:2  And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.
Gal 2:3  But neither Titus, who was with me, being a Greek, was compelled to be circumcised:

…That the words “I went up again to Jerusalem” referred to Paul’s visit when He and Barnabas went up to the Jerusalem conference in Acts 15.

The reference point for this statement is in the previous verses:

Gal 1:18  Then after three years [at Damascus] I went up to Jerusalem to see Peter, and abode with him fifteen days.
Gal 1:19  But other of the apostles saw I none, save James the Lord’s brother.
Gal 1:20  Now the things which I write unto you, behold, before God, I lie not.
Gal 1:21  Afterwards I came into the regions of Syria and Cilicia [Tarsus];

Going back to Galatians 2 we are told who Paul met while in Jerusalem on this occasion, and it was more than just Peter and James, but it is not “the church, and of the apostles and elders” as it was in Acts 15:

Gal 2:9  And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
Gal 2:10  Only they would that we should remember the poor; the same which I also was forward to do.

Act 15:4  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.

In verse two Paul tells us that what prompted this trip to Jerusalem was a revelation:

Gal 2:2  And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

“But privately to them which were of reputation, lest by any means I should run or had run in vain” is not intimating that Paul doubted the truth of his own ministry. All he is referring to is the fact that he realized that the freedoms of the Gentiles from the laws and customs of Moses were not yet understood nor accepted as applying to the Jewish Christians, yet Saul wanted the apostles to know what the Lord had commissioned him to preach among the Gentiles.

In Galatians 2:9 Paul says “when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.”

The tone of that statement is nothing like the tone of Luke’s account of Paul and Barnabas when they went up to Jerusalem concerning the question of whether the Gentiles had to be circumcised. Being “received of the church, and of the apostles and elders” is quite different than “James, Cephas, and John.” Going up to Jerusalem over the question of whether the Gentiles must be circumcised, is not the same as “I went up by revelation”. On the other hand, if a prophet from Jerusalem prophesied of a famine and the famine came to pass, and the church at Antioch decided to minister to the needs of the saints in Jerusalem, that could very well be described as going up to Jerusalem “by revelation”. That is buttressed by the fact that Paul tells us that James, Cephas, and John urged him to continue to “remember the poor” saints at Jerusalem, which Paul tells us he was already of a mind to do:

Gal 2:9  And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
Gal 2:10  Only they would that we should remember the poor; the same which I also was forward to do.

There is no word here about the question of circumcision for the Gentiles. The next verse is worded in a way that would lead us to believe that Paul’s confrontation with Peter at Antioch was at some later time. The words “when Peter was come to Antioch” indicates that this happened later and not at the time James, Cephas (Peter) and John, gave to Paul and Barnabas the right hands of fellowship to go to the Gentiles while they agreed to “go to the circumcision”.

Contrast the tone of the visit to Jerusalem described by Paul here in Galatians 2, “privately unto them that were of reputation”, with the tone of the visit to Jerusalem over the question of circumcision of the Gentiles in Acts 15 where we are told that “[Paul and Barnabas] were received of the church, and of the apostles and elders” (Act 15:4):

Act 15:1  And certain men which came down from Judaea taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved.
Act 15:2  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 determined to “seek a multitude of counselors, and be persuaded of and defer to their leaders” (Pro 11:14; 15:22; 24:6, and Heb 13:17).

Act 15:3  And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren.
Act 15:4  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 [all].
Act 15:5  But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them [the Gentiles], and to command them to keep the law of Moses.
Act 15:6  And the apostles and elders came together for to consider of this matter.

“They were received of the church and of the apostles and elders” is an entirely different tone and different circumstance than Paul saying:

Gal 2:2  And I went up by revelation, and communicated unto them that gospel which I preach among the Gentiles, but privately to them which were of reputation, lest by any means I should run, or had run, in vain.

Gal 2:9  And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision.
Gal 2:10  Only they would that we should remember the poor; the same which I also was forward to do.

On the other hand, remembering the poor would fit in well with Paul and Barnabas taking a gift from the church of Antioch up to Jerusalem before Barnabas and Saul make their first missionary journey, which we do not read of until chapter thirteen, and that is long before Paul’s confrontation with Peter which preceded the next trip to Jerusalem to settle the question of whether it was needful for the Gentiles to be circumcised.

If we notice what we are told about the timing of this trip to Jerusalem here in chapter 11, then we cannot deny that it took place “in these days” right after Barnabas brought Saul to Antioch from Tarsus, and during “that… whole year [when] they assembled themselves with the [Jewish, Grecian] church… in Antioch.” We are plainly told that this is “the days” in which “Barnabas and Saul” were “sent [with] relief from the [Jewish brethren]” in Antioch where they were still “preaching the Word to none but to the Jews only” (vs 19) and had not yet even been “set aside [by] the holy spirit” to make their first missionary journey, which is when they will first begin to encounter uncircumcised Gentiles who are hungry for the Word and who fit the mold of Cornelius and his family.

Act 11:25  Then departed Barnabas to Tarsus, for to seek Saul:
Act 11:26  And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.
Act 11:27  And in these days [during that “whole year”] came prophets from Jerusalem unto Antioch.
Act 11:28  And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar.
Act 11:29  Then [that same year] the disciples [at Antioch with its many synagogues], every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea:
Act 11:30  Which also they did, and sent it to the elders by the hands of Barnabas and Saul.

Notice that at this point the name of Barnabas precedes the name of Saul of Tarsus. This will continue to be the case at the beginning of their first missionary journey, which we will not read of until chapter 13, after Barnabas and Saul return from taking the “relief” from the saints of Antioch to the poor starving saints in Jerusalem.

We will stop here for now. Our next study in chapter 12 will be concerned with the martyrdom of James the brother of John and the jailing and deliverance from prison of Peter. This we are told happened “about that time” when Barnabas and Saul brought the gift from Antioch up to Jerusalem. Then in chapter 13 we will return to the story of Barnabas and Saul. It is not until that 13^th chapter we are informed that the holy spirit sends Barnabas and Saul out from Syrian Antioch on their first missionary journey. It appears from the order of events as they are presented to us here in the book of Acts, that the trip up to Jerusalem with the gift from the saints in Antioch for the famine-stricken saints in Jerusalem took place before Barnabas and Saul had even been called to do their missionary work.

We need to know the sequence of events if we expect to understand what Paul meant when he tells us:

Gal 2:1  Then fourteen years after I went up again to Jerusalem with Barnabas, and took Titus with me also.

“Fourteen years after” what? I hope we will come to see clearly that those fourteen years were just before Barnabas and Saul had been chosen to take a gift of relief from a famine up to the poor saints in Jerusalem, and before they had begun their first missionary journey, and Barnabas and Saul were already made aware of their calling to minister to the Gentiles in accord with Peter’s experience in the house of Cornelius the Italian, Gentile, Roman centurion.