返回Chapter 15
Chapter 15
Chapter Fifteen
Acts 15:1–4. Some who had come from Judea were teaching the brothers: if you are not circumcised according to the rite of Moses, you cannot be saved. When a disagreement and no small dispute arose between Paul and Barnabas and them, it was decided that Paul and Barnabas and some others from among them should go up to the Apostles and elders in Jerusalem regarding this matter. So, having been sent on their way by the church, they passed through Phoenicia and Samaria, relating the conversion of the Gentiles, and they caused great joy among all the brothers. Upon arriving in Jerusalem, they were received by the church, the Apostles, and the elders, and they reported all that God had done with them and how He had opened the door of faith to the Gentiles.
You see, the apostles were subjected to trials both external and internal. It was not simply said that circumcision was necessary, but: "unless you are circumcised according to the custom of Moses, you cannot be saved." The opposite opinion to this was that by being circumcised, believers could not be saved. But Paul did not say: "Why is this? Am I not worthy of trust after having performed so many signs?" Rather, he decided to go to Jerusalem for their sake. How then does he say in the Epistle to the Galatians: "I did not go up to Jerusalem to those who were apostles before me" (1:17)? The first time he came to Jerusalem not on his own, but was sent by others; the second time he went there not in order to learn, but in order to bring others around to his opinion, because he himself from the beginning of his conversion held the same opinion that the council of apostles later established, namely that Gentile converts should not be circumcised. And since it seemed to certain Christians from among the Jews that Paul alone could not be trusted to decide the question, and since they turned their eyes to the apostles who were in Jerusalem, Paul went there — he went not in order to learn anything more, but in order to convince those who were saying the opposite that the apostles in Jerusalem also decided this question in agreement with him and Barnabas.
Acts 15:5–12. Then some of those who had believed from the sect of the Pharisees rose up and said that it was necessary to circumcise the Gentiles and to command them to keep the law of Moses. The apostles and elders gathered together to consider this matter. And after much debate, Peter rose and said to them: Men and brethren! You know that from the early days God chose from among us me, so that from my mouth the Gentiles might hear the word of the Gospel and believe. And God, who knows the heart, bore witness to them, granting them the Holy Spirit, just as He did to us; and He made no distinction between us and them, having purified their hearts by faith. Now therefore, why do you test God by desiring to place upon the necks of the disciples a yoke which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, just as they. Then the whole assembly fell silent and listened to Barnabas and Paul as they related what signs and wonders God had worked through them among the Gentiles.
The believers not from among the Gentiles, but from among the Jews, demanded that those who accepted the faith be circumcised and observe the other commandments of the law that pertained to the fleshly nature of man. The other disciples disagreed with them, who reasoned on the basis of the ancient law, even though they themselves were also of the circumcision, because they endeavored to make a ruling not according to their own desire, but in consideration of the common good.
"The apostles and elders gathered to consider this matter." And from this passage also one can conclude that the apostles had a certain special dignity, by which they stood above the elders, otherwise Luke would have designated all of them by one common name together with the elders.
"Men and brethren! You know." Notice: the grace to resolve the question is received by Peter, in whom even until now there remained elements of Judaism. "You," he says, "know." Perhaps those who had once accused him on account of Cornelius were present here, and perhaps also those who had entered with him into the house of Cornelius, and that is why he calls them as witnesses.
"God from the early days chose me from among us." What does the expression "chose from among us" mean? It means "in Palestine" or "in your presence." And by the words "from my mouth" he shows that God spoke through him and that there was nothing human in it.
"And God, who knows the heart, bore witness to them." He points them to the spiritual witness.
"Why do you now tempt God, by putting a yoke upon the necks of the disciples..?" Where faith cleanses sins proceeding from the heart, there is no distinction between believers, whether they be Jews or Greeks. And this cleansing replaced circumcision; instead of fleshly circumcision, spiritual circumcision is granted, which through faith in Christ cleanses even secret sins. What does "tempt God" mean? It means: "Why do you not believe God? As though God were not powerful enough to save a person through faith." To introduce the law is a sign of unbelief. It is known to all that the law was burdensome for the Israelites. The disciples acknowledged this too. And the Savior Himself pointed this out to us, saying: "Come to Me, all you who labor and are heavy laden, and I will give you rest" (Matt. 11:28). He calls those who were under the law the laboring and heavy laden, and called Himself meek, a quality the law did not possess. There is yet another passage similar to this: "By grace you have been saved" (Eph. 2:5). Thus, formerly the law saved those who kept everything written in the law, but now the grace of the Lord, even without observance of the law, saves through faith.
Acts 15:13–23. After they fell silent, James began to speak and said: Men and brethren, listen to me. Simon has explained how God first visited the Gentiles, to take from among them a people for His name. And with this the words of the prophets agree, as it is written: "After this I will return and will rebuild the tabernacle of David which has fallen down, and I will rebuild its ruins, and I will restore it, so that the rest of mankind may seek the Lord, and all the nations among whom My name shall be proclaimed, says the Lord, who does all these things" (Amos 9:11–12). "Known to God from eternity are all His works. Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood, and that they should not do to others what they do not wish for themselves. For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath." Then the Apostles and elders, with the whole church, decided to choose men from among them and send them to Antioch with Paul and Barnabas, namely Judas who was called Barsabas, and Silas, leading men among the brethren, writing and delivering to them the following: "The Apostles, the elders, and the brethren — to the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings."
This James was a bishop, which is why he also speaks after. Pay attention also to his wisdom: he confirms his word both with new testimony and with Old Testament prophecies.
"Simon explained." This is that Simeon who in the Gospel of Luke prophesies: "Now You are dismissing Your servant, O Master" (Luke 2:29).
"To take out of them a people for His name." The Lord was pleased to receive people from the Gentiles not simply, but "for His name," that is, for the sake of His glory.
"And with this the words of the prophets agree." Simon was known as a man close in time, but he did not have authority, since he was not an ancient man. Therefore James brings forth an ancient prophecy: "After this I will return and will rebuild the tabernacle of David which has fallen." The fall was so great that it seemed irreparable. What then? Was Jerusalem restored? Was it not destroyed even more? What restoration then does the prophecy speak of? Of the restoration after the Babylonian captivity, when Jerusalem again came to have significance.
"Therefore I judge not to trouble." That is, not to upset matters, because if God called them, and these impositions upset the calling, then we are opposing God. He speaks with authority: I "judge."
"Write to them that they should abstain from things polluted by idols." These precautions, although they concern sensible things, are nevertheless necessary. Since these things were the cause of many evils, it was primarily from them that James restrained the believers.
"The Law of Moses from ancient generations." Before the coming of the Savior, Moses was read every Sabbath in the synagogues alone, but after His coming the Law of Moses was read without hindrance in the churches of Christ as well. And this is evident from the fact that it is read constantly even to this day. Moreover, if the Old Testament Scripture were not read in the churches, the apostle would not have written so injudiciously in the Epistle to the Galatians: "Tell me, you who desire to be under the law: do you not listen to the law?" (Gal. 4:21).
Acts 15:24–27. Since we have heard that some who went out from us have troubled you with their words and unsettled your souls, saying that you must be circumcised and keep the law, which we did not command them, it seemed good to us, having assembled with one accord, to choose men and send them to you with our beloved Barnabas and Paul, men who have devoted their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who will also tell you the same things by word of mouth.
He says that "we, having gathered, unanimously decided," because all so determined and write this after careful deliberation. It is remarkable that neither Peter nor James dared, without the whole church, to establish a decree concerning circumcision, although they recognized it as necessary. But even all together they would not have relied upon themselves, if they had not been convinced that it was also well-pleasing to the Holy Spirit. And lest the embassy of Judas and Silas be considered a sign of dissatisfaction with Paul and Barnabas, praises of them follow: "men who have given over their souls for the name of our Lord Jesus Christ."
Acts 15:28–38. For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: to abstain from things offered to idols, and from blood, and from things strangled, and from fornication, and not to do to others what you would not want for yourselves. If you keep yourselves from these, you will do well. Farewell." So those who were sent off came to Antioch, and having gathered the people together, they delivered the letter. And when they had read it, they rejoiced at the encouragement. Judas and Silas, being prophets themselves as well, exhorted the brethren with many words and strengthened them. And after they had spent some time there, they were sent away in peace by the brethren to the Apostles. But it seemed good to Silas to remain there. And Judas returned to Jerusalem. But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, together with many others. And after some time Paul said to Barnabas: Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing. Barnabas wanted to take with them John who was called Mark. But Paul thought it best not to take with them the one who had departed from them in Pamphylia and had not gone with them to the work to which they had been sent.
It says that it was "pleasing to the Holy Spirit," so that they would not think this was a human matter. As for what was added "and to us," this was so that everyone would know that they too, the circumcised, held precisely this opinion regarding the question of circumcision.
"Besides this necessary thing." It is shown that there is nothing that the believers lacked; on the contrary, it is sufficient for them to "abstain from things offered to idols" and so on. By the expression "to abstain from…things strangled," murder is forbidden.
"Having gathered the people, they delivered the letter." The progress of the disciples — that is the consolation for the teachers!
"Let us go again and visit our brothers." It should be noted that it was the duty of leaders to care for those whom they had enlightened with the light of the Gospel — to examine whether they were sound in faith, whether they were faltering, and whether they needed to be corrected.
Acts 15:39–41. From this there arose a sharp disagreement, so that they separated from one another; and Barnabas, taking Mark, sailed to Cyprus; while Paul, having chosen Silas for himself, departed, being commended by the brethren to the grace of God, and he went through Syria and Cilicia, strengthening the churches.
A certain misunderstanding arose between Paul and Barnabas: one stood on the ground of justice, while the other wished to set justice aside, but each had one goal—the service of faith. The cause of the misunderstanding was as follows. On the evangelical journey, a certain Mark accompanied them from Palestine to Perga of Pamphylia, who, being a weak person, fell behind the apostles and returned to Palestine, not denying Christ, however, but refusing to continue the journey as too difficult for him. Meanwhile, Paul and Barnabas returned with abundant fruits of faith and piety and proclaimed to the church in Jerusalem the conversion and repentance of the Gentiles. When Paul and Barnabas began to receive praise for their labors, Mark grew sorrowful and troubled in soul, because he thought: if he too had been with the apostles, he would have become a partaker in their glory. And therefore he again wished to accompany them. Barnabas accepted him as one who had repented, but Paul insisted that one should not take along on the Lord's work a man who had been unable to accompany them before. Thus, the disagreement had the character not of injustice but of righteousness, and it arose from a misunderstanding. Paul demanded justice; Barnabas demanded compassion. Differing in opinions, they were united in their feeling of piety and were divided not by faith and convictions but by human misunderstanding. This happened, however, by God's arrangement, because as soon as they parted, Barnabas took Mark with him and went his own separate way. But Paul's strict exactness also brought its benefit to Mark, since through his zeal he strove to make amends for his former negligence. Paul advised the churches not to receive Mark not in order to grieve him, but in order to make him more zealous, and when he saw that Mark had shown signs of zeal and justified himself by his subsequent actions, he begins to commend him and say: "Greetings to you from… Mark, the nephew of Barnabas (concerning whom you received instructions: if he comes to you, receive him)" (Col. 4:10).
We observe a difference in opinions and temperaments among the prophets as well. Thus, Elijah is stern, Moses is meek. In the same way here too: Paul is more insistent than Mark. But look: he is at the same time also forbearing. He did not grow heated, but insisted firmly on not taking Mark. So then, what? Did Paul and Barnabas part as enemies? God forbid! In Paul's epistles you find that Barnabas received much praise from Paul after this. It even seems to me that they parted by mutual agreement, saying to each other: "Since you do not want what I want, and vice versa, let us, so as not to argue, choose different regions for preaching." And so they did, fully yielding to one another. And this was written for our instruction, to warn us against falling, because we, being human, cannot avoid disputes, but in disputes we should make mutual concessions. But for Mark this dispute was as beneficial as possible. Paul's strictness corrected him, and Barnabas's leniency encouraged him not to abandon his calling. Thus Paul and Barnabas argue; but from the argument comes one result — benefit. Looking at Paul, who resolved to part with Barnabas, Mark was greatly frightened and blamed himself; and looking at Barnabas, who so defended him, Mark grew to love him deeply. And the disciple is corrected by the dispute of his teachers — so far was this dispute from serving as a cause of scandal.
"He went through Syria and Cilicia, strengthening the churches." Before going to other cities, he visits those which had already received the word of God. We do the same: we first instruct the earliest people, so that they do not become an obstacle to the instruction of those who come after.
Acts 15:1–4. Some who had come from Judea were teaching the brothers: if you are not circumcised according to the rite of Moses, you cannot be saved. When a disagreement and no small dispute arose between Paul and Barnabas and them, it was decided that Paul and Barnabas and some others from among them should go up to the Apostles and elders in Jerusalem regarding this matter. So, having been sent on their way by the church, they passed through Phoenicia and Samaria, relating the conversion of the Gentiles, and they caused great joy among all the brothers. Upon arriving in Jerusalem, they were received by the church, the Apostles, and the elders, and they reported all that God had done with them and how He had opened the door of faith to the Gentiles.
You see, the apostles were subjected to trials both external and internal. It was not simply said that circumcision was necessary, but: "unless you are circumcised according to the custom of Moses, you cannot be saved." The opposite opinion to this was that by being circumcised, believers could not be saved. But Paul did not say: "Why is this? Am I not worthy of trust after having performed so many signs?" Rather, he decided to go to Jerusalem for their sake. How then does he say in the Epistle to the Galatians: "I did not go up to Jerusalem to those who were apostles before me" (1:17)? The first time he came to Jerusalem not on his own, but was sent by others; the second time he went there not in order to learn, but in order to bring others around to his opinion, because he himself from the beginning of his conversion held the same opinion that the council of apostles later established, namely that Gentile converts should not be circumcised. And since it seemed to certain Christians from among the Jews that Paul alone could not be trusted to decide the question, and since they turned their eyes to the apostles who were in Jerusalem, Paul went there — he went not in order to learn anything more, but in order to convince those who were saying the opposite that the apostles in Jerusalem also decided this question in agreement with him and Barnabas.
Acts 15:5–12. Then some of those who had believed from the sect of the Pharisees rose up and said that it was necessary to circumcise the Gentiles and to command them to keep the law of Moses. The apostles and elders gathered together to consider this matter. And after much debate, Peter rose and said to them: Men and brethren! You know that from the early days God chose from among us me, so that from my mouth the Gentiles might hear the word of the Gospel and believe. And God, who knows the heart, bore witness to them, granting them the Holy Spirit, just as He did to us; and He made no distinction between us and them, having purified their hearts by faith. Now therefore, why do you test God by desiring to place upon the necks of the disciples a yoke which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, just as they. Then the whole assembly fell silent and listened to Barnabas and Paul as they related what signs and wonders God had worked through them among the Gentiles.
The believers not from among the Gentiles, but from among the Jews, demanded that those who accepted the faith be circumcised and observe the other commandments of the law that pertained to the fleshly nature of man. The other disciples disagreed with them, who reasoned on the basis of the ancient law, even though they themselves were also of the circumcision, because they endeavored to make a ruling not according to their own desire, but in consideration of the common good.
"The apostles and elders gathered to consider this matter." And from this passage also one can conclude that the apostles had a certain special dignity, by which they stood above the elders, otherwise Luke would have designated all of them by one common name together with the elders.
"Men and brethren! You know." Notice: the grace to resolve the question is received by Peter, in whom even until now there remained elements of Judaism. "You," he says, "know." Perhaps those who had once accused him on account of Cornelius were present here, and perhaps also those who had entered with him into the house of Cornelius, and that is why he calls them as witnesses.
"God from the early days chose me from among us." What does the expression "chose from among us" mean? It means "in Palestine" or "in your presence." And by the words "from my mouth" he shows that God spoke through him and that there was nothing human in it.
"And God, who knows the heart, bore witness to them." He points them to the spiritual witness.
"Why do you now tempt God, by putting a yoke upon the necks of the disciples..?" Where faith cleanses sins proceeding from the heart, there is no distinction between believers, whether they be Jews or Greeks. And this cleansing replaced circumcision; instead of fleshly circumcision, spiritual circumcision is granted, which through faith in Christ cleanses even secret sins. What does "tempt God" mean? It means: "Why do you not believe God? As though God were not powerful enough to save a person through faith." To introduce the law is a sign of unbelief. It is known to all that the law was burdensome for the Israelites. The disciples acknowledged this too. And the Savior Himself pointed this out to us, saying: "Come to Me, all you who labor and are heavy laden, and I will give you rest" (Matt. 11:28). He calls those who were under the law the laboring and heavy laden, and called Himself meek, a quality the law did not possess. There is yet another passage similar to this: "By grace you have been saved" (Eph. 2:5). Thus, formerly the law saved those who kept everything written in the law, but now the grace of the Lord, even without observance of the law, saves through faith.
Acts 15:13–23. After they fell silent, James began to speak and said: Men and brethren, listen to me. Simon has explained how God first visited the Gentiles, to take from among them a people for His name. And with this the words of the prophets agree, as it is written: "After this I will return and will rebuild the tabernacle of David which has fallen down, and I will rebuild its ruins, and I will restore it, so that the rest of mankind may seek the Lord, and all the nations among whom My name shall be proclaimed, says the Lord, who does all these things" (Amos 9:11–12). "Known to God from eternity are all His works. Therefore I judge that we should not trouble those from among the Gentiles who are turning to God, but that we write to them to abstain from things polluted by idols, from sexual immorality, from things strangled, and from blood, and that they should not do to others what they do not wish for themselves. For Moses has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath." Then the Apostles and elders, with the whole church, decided to choose men from among them and send them to Antioch with Paul and Barnabas, namely Judas who was called Barsabas, and Silas, leading men among the brethren, writing and delivering to them the following: "The Apostles, the elders, and the brethren — to the brethren who are of the Gentiles in Antioch, Syria, and Cilicia: Greetings."
This James was a bishop, which is why he also speaks after. Pay attention also to his wisdom: he confirms his word both with new testimony and with Old Testament prophecies.
"Simon explained." This is that Simeon who in the Gospel of Luke prophesies: "Now You are dismissing Your servant, O Master" (Luke 2:29).
"To take out of them a people for His name." The Lord was pleased to receive people from the Gentiles not simply, but "for His name," that is, for the sake of His glory.
"And with this the words of the prophets agree." Simon was known as a man close in time, but he did not have authority, since he was not an ancient man. Therefore James brings forth an ancient prophecy: "After this I will return and will rebuild the tabernacle of David which has fallen." The fall was so great that it seemed irreparable. What then? Was Jerusalem restored? Was it not destroyed even more? What restoration then does the prophecy speak of? Of the restoration after the Babylonian captivity, when Jerusalem again came to have significance.
"Therefore I judge not to trouble." That is, not to upset matters, because if God called them, and these impositions upset the calling, then we are opposing God. He speaks with authority: I "judge."
"Write to them that they should abstain from things polluted by idols." These precautions, although they concern sensible things, are nevertheless necessary. Since these things were the cause of many evils, it was primarily from them that James restrained the believers.
"The Law of Moses from ancient generations." Before the coming of the Savior, Moses was read every Sabbath in the synagogues alone, but after His coming the Law of Moses was read without hindrance in the churches of Christ as well. And this is evident from the fact that it is read constantly even to this day. Moreover, if the Old Testament Scripture were not read in the churches, the apostle would not have written so injudiciously in the Epistle to the Galatians: "Tell me, you who desire to be under the law: do you not listen to the law?" (Gal. 4:21).
Acts 15:24–27. Since we have heard that some who went out from us have troubled you with their words and unsettled your souls, saying that you must be circumcised and keep the law, which we did not command them, it seemed good to us, having assembled with one accord, to choose men and send them to you with our beloved Barnabas and Paul, men who have devoted their lives for the name of our Lord Jesus Christ. We have therefore sent Judas and Silas, who will also tell you the same things by word of mouth.
He says that "we, having gathered, unanimously decided," because all so determined and write this after careful deliberation. It is remarkable that neither Peter nor James dared, without the whole church, to establish a decree concerning circumcision, although they recognized it as necessary. But even all together they would not have relied upon themselves, if they had not been convinced that it was also well-pleasing to the Holy Spirit. And lest the embassy of Judas and Silas be considered a sign of dissatisfaction with Paul and Barnabas, praises of them follow: "men who have given over their souls for the name of our Lord Jesus Christ."
Acts 15:28–38. For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these necessary things: to abstain from things offered to idols, and from blood, and from things strangled, and from fornication, and not to do to others what you would not want for yourselves. If you keep yourselves from these, you will do well. Farewell." So those who were sent off came to Antioch, and having gathered the people together, they delivered the letter. And when they had read it, they rejoiced at the encouragement. Judas and Silas, being prophets themselves as well, exhorted the brethren with many words and strengthened them. And after they had spent some time there, they were sent away in peace by the brethren to the Apostles. But it seemed good to Silas to remain there. And Judas returned to Jerusalem. But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, together with many others. And after some time Paul said to Barnabas: Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they are doing. Barnabas wanted to take with them John who was called Mark. But Paul thought it best not to take with them the one who had departed from them in Pamphylia and had not gone with them to the work to which they had been sent.
It says that it was "pleasing to the Holy Spirit," so that they would not think this was a human matter. As for what was added "and to us," this was so that everyone would know that they too, the circumcised, held precisely this opinion regarding the question of circumcision.
"Besides this necessary thing." It is shown that there is nothing that the believers lacked; on the contrary, it is sufficient for them to "abstain from things offered to idols" and so on. By the expression "to abstain from…things strangled," murder is forbidden.
"Having gathered the people, they delivered the letter." The progress of the disciples — that is the consolation for the teachers!
"Let us go again and visit our brothers." It should be noted that it was the duty of leaders to care for those whom they had enlightened with the light of the Gospel — to examine whether they were sound in faith, whether they were faltering, and whether they needed to be corrected.
Acts 15:39–41. From this there arose a sharp disagreement, so that they separated from one another; and Barnabas, taking Mark, sailed to Cyprus; while Paul, having chosen Silas for himself, departed, being commended by the brethren to the grace of God, and he went through Syria and Cilicia, strengthening the churches.
A certain misunderstanding arose between Paul and Barnabas: one stood on the ground of justice, while the other wished to set justice aside, but each had one goal—the service of faith. The cause of the misunderstanding was as follows. On the evangelical journey, a certain Mark accompanied them from Palestine to Perga of Pamphylia, who, being a weak person, fell behind the apostles and returned to Palestine, not denying Christ, however, but refusing to continue the journey as too difficult for him. Meanwhile, Paul and Barnabas returned with abundant fruits of faith and piety and proclaimed to the church in Jerusalem the conversion and repentance of the Gentiles. When Paul and Barnabas began to receive praise for their labors, Mark grew sorrowful and troubled in soul, because he thought: if he too had been with the apostles, he would have become a partaker in their glory. And therefore he again wished to accompany them. Barnabas accepted him as one who had repented, but Paul insisted that one should not take along on the Lord's work a man who had been unable to accompany them before. Thus, the disagreement had the character not of injustice but of righteousness, and it arose from a misunderstanding. Paul demanded justice; Barnabas demanded compassion. Differing in opinions, they were united in their feeling of piety and were divided not by faith and convictions but by human misunderstanding. This happened, however, by God's arrangement, because as soon as they parted, Barnabas took Mark with him and went his own separate way. But Paul's strict exactness also brought its benefit to Mark, since through his zeal he strove to make amends for his former negligence. Paul advised the churches not to receive Mark not in order to grieve him, but in order to make him more zealous, and when he saw that Mark had shown signs of zeal and justified himself by his subsequent actions, he begins to commend him and say: "Greetings to you from… Mark, the nephew of Barnabas (concerning whom you received instructions: if he comes to you, receive him)" (Col. 4:10).
We observe a difference in opinions and temperaments among the prophets as well. Thus, Elijah is stern, Moses is meek. In the same way here too: Paul is more insistent than Mark. But look: he is at the same time also forbearing. He did not grow heated, but insisted firmly on not taking Mark. So then, what? Did Paul and Barnabas part as enemies? God forbid! In Paul's epistles you find that Barnabas received much praise from Paul after this. It even seems to me that they parted by mutual agreement, saying to each other: "Since you do not want what I want, and vice versa, let us, so as not to argue, choose different regions for preaching." And so they did, fully yielding to one another. And this was written for our instruction, to warn us against falling, because we, being human, cannot avoid disputes, but in disputes we should make mutual concessions. But for Mark this dispute was as beneficial as possible. Paul's strictness corrected him, and Barnabas's leniency encouraged him not to abandon his calling. Thus Paul and Barnabas argue; but from the argument comes one result — benefit. Looking at Paul, who resolved to part with Barnabas, Mark was greatly frightened and blamed himself; and looking at Barnabas, who so defended him, Mark grew to love him deeply. And the disciple is corrected by the dispute of his teachers — so far was this dispute from serving as a cause of scandal.
"He went through Syria and Cilicia, strengthening the churches." Before going to other cities, he visits those which had already received the word of God. We do the same: we first instruct the earliest people, so that they do not become an obstacle to the instruction of those who come after.