The Book of Acts 15:1-35 Council at Jerusalem - part 2

So let's turn to chapter Acts 15. I'm not sure if any Bible has it, but Acts 15 is what's called the Jerusalem Council. Today I'm just going to cover the second half of that, but we need to go back and get the full flavor of what's happened in Acts 15. Maybe the best way is to read portions of that, maybe all portions. Let's read the first five verses. Did someone volunteer to do that? Of 15? Yeah, 15, 1 through 5.

And certain men came down from Judea and taught the brethren, Unless you are circumcised, according to the custom of Moses, you cannot be saved. Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem to the apostles and elders about this question. So being sent on their way by the church, they passed through Phoenicia and Samaria, describing the conversion of the Gentiles, and they caused great joy to all the brethren. When they had come to Jerusalem they were received by the church and the apostles and the elders and they reported all things that God had done with them. But some of the sect of the Pharisees who believed rose up saying, it is necessary to circumcise them and to command them to keep the law of Moses.

OK, so so basically what maybe it's a little bit hard to pick up here, but let me just go here to this picture here. So in this picture, if anybody has ever looked at it or ever been to Jerusalem, Jerusalem is high, relatively high elevation. I think it's around 3000 feet. That's my recollection. Right, from Tel Aviv which is where the airport is, you clearly go up the hill. I gather that's why, you'll see it here, it says down from Jerusalem. I'm assuming that's why scripture says that, because the word knows that it's that high.

It's like going down from Vail or down from Aspen into Denver. So you see, basically they said some men came down from Judea. And of course, Judea is the area around Jerusalem here. They came down from Judea, Jerusalem to Antioch. That's where they're going. They left here and these men who came and kind of stirred up the brotherhood.

It says they came down and they said in verse one, second half, unless you are circumcised according to the custom of Moses, you cannot be saved. And then they didn't actually stop there. It's clarified a little bit more in verse 5. It says certain ones of the sect of the Pharisees who had believed, they were believers. I think sometimes we call these folks Judaizers. They came along and said, hey, it's not just good enough to believe. You have to be circumcised and obey the law of Moses. So they wanted to add some additional requirements on that. So basically what happened, Paul and Barnabas, when they came, there was a great debate about this.

And we're going to see in the next two sections, we're going to read 6 through 12 and 13 through 21. First, Peter is going to talk, and he is going to give his experience, how God took him through, how God showed him that Gentiles can be heirs, they can believe. He is going to relate his story, and then Peter is going to come along, not Peter, but James is going to come along, and he is going to relate another aspect, how it was prophesied in scripture, that the Gentiles will believe. So, can someone read 6 through 12?

The apostles and elders met to consider this question. After much discussion, Peter got up and addressed them. Brothers, you know that some time ago, God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe. God, who knows the heart, showed that He accepted them by giving the Holy Spirit to them, just as He did to us. He made no distinction between us and them, for He purified their hearts by faith. Now then, why do you try to test God by putting on the necks of the disciples a yoke that neither we nor our fathers have been able to bear? How far did you say? Okay, sorry. No, we believe it is through the grace of our Lord Jesus that we are saved just as they are.

The whole assembly became silent as they listened to Barnabas and Paul telling about the miraculous signs and wonders God had done among the Gentiles through them. OK, so. So this is the first recorded message in scripture at this point, the Jerusalem Council. So. So basically, Peter gives his dialogue and it's pretty powerful.

He said, you know, I didn't think this up. I didn't include the Gentiles. God showed me that the Gentiles. our fellow heirs with us, and then in verse 11 he says, but we believe, and he speaks for himself and others, he says, but we did it, we believe that we are saved through the grace of our Lord Jesus in the same way as they are also. So he says, it's no different between Jew and Gentile, we believe the same way. And he says, you guys are coming along and you're telling us that we have to put in the law of Moses and circumcision?

I don't think so. He wasn't the only speaker recorded. So the next speaker, does someone read 13 through 21? And by the way, that's really neat for Peter to be. I know. No, no, I think actually it's very powerful because he's, you know, you kind of see that you see both Jewish. We're going to see both Jewish folks and Gentile folks kind of be part of this message. So someone could read. I'll read. I have a Bible.

And after they had become silent, James answered, saying, Men and brethren, listen to me. Simon has declared how God at the first visited the Gentiles to take out of them a people for his name. And with this, the words of the prophets agree, just as it is written. After this, I will return and will rebuild the tabernacle of David. which has fallen down. I will rebuild its ruins and I will set it up so that the rest of mankind may seek the Lord. Even all the Gentiles who are called by my name says the Lord who does all these things." How far? 21? 21, yes. 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.

For Moses has had throughout many generations those who preach him in every city being read in the synagogues every Sabbath. So here, James is going to go back and say, hey, look at this. This was prophesied in the Old Testament, especially look at verse 17. In order that the rest of mankind may seek the Lord and all the Gentiles who are called by thy name.

So he's pointing out, not only did we see Peter pointed out how to work them in our midst, he showed us that the Gentiles are fellow heirs. James is going to point out that this was God's plan from the beginning. This is nothing strange. We shouldn't get all upset and try to impose our Jewish religion, so to speak, on these folks.

And then he points out here, he says, and we're going to kind of see this. There's this idea of people being led by the Spirit. There is some phraseology that we are going to see. The phraseology in 19 is, it is my judgment. Just like Peter said, we believe, James says, it is my judgment that we do not trouble the Gentiles who are turning to God from among the Gentiles. OK, so that's kind of the precursor to this today's lesson. So. OK, so today's lesson, we're going to cover this the second half of this chapter. And so. So basically, the second half of the chapter can be broken down into three sections.

First, the council, called the Jerusalem Council, they basically draft and they send off some people to send this letter back to, they're sending a letter to Jerusalem. So we're in Antioch, we're going to send a letter to Jerusalem, uphill, up the mountain, so to speak. That's the first part. The second part, We actually see a report of what happens when this letter is delivered to. And the letters delivered.

And thirdly, there's a contention over Mark. And this actually starts the beginning of the second missionary journey. So that's three sections that we're going to talk about today. So the first part, because I have a lot of reading today, I apologize.

Would someone like to read 22 through 29? been pleased at 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 Barnabas, and Silas, chief men among the brethren. And they wrote letters by them after this manner. The apostles and elders and brethren Send greetings unto the brethren which are of the Gentiles in Antioch, and Syria, and Sicilia.

For as much as we have heard that certain which went out from us have troubled you with words, subverting your souls, saying, You must be circumcised, and keep the law, to whom we gave no such commandment. It seemed good unto us, being assembled with one accord, to send chosen men unto you with our beloved Barnabas and Paul, men that have hazarded their lives for the name of the Lord Jesus Christ. We have sent, therefore, Judas and Silas, who shall also tell you the same things by mouth. How far down did you want to go?

29. For it seemed good to the Holy Ghost and to us to lay upon you no greater burden than these necessary things, 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. OK. Thank you. OK. Well, I want to point out this phrase. It seems good. It occurs three times in this passage. And this is kind of this kind of.

It seems like it connotes the fact that the Spirit of God is working in these believers. It seems good and actually could be translated to personally determine or resolve. So we're going to see that in terms of it's going to seem good to the apostles and the elders to basically draft this letter. and then also it's going to seem, and they include, with the whole church. So it seems like that's the phraseology that the Holy Spirit's using in this passage. We might say they're led, but this is what it's used, and it's used repetitively. We're also going to say that it's used in terms of it seeing good to the Holy Spirit, which is interesting. We don't have a view of what the Holy Spirit is so interacting, but they're going to make that statement. I have an idea about that when we get to that little section. That's kind of weak, doesn't it? Well, it does sound weak. Actually, even even the translation, you know, to personally determine the result doesn't sound real strong.

It's not like, you know, Of course in that time period signs and wonders were the order of the day. That's what validated something. In this time period it seems like this is sort of a transition in a sense and we see more of the fact that the Holy Spirit is impressing upon their hearts what's going to happen or what he wants them to do. If you go back to the gospel of Matthew, in fact the Lord in parables often puts them in a stance of it seems good in the way of an inquisition. For instance, what do you think, a man had two sons and he came to the first and said, That's kind of interesting. Yeah. OK. The Lord does the truth. Right.

That same verb is by him. Actually, that this verb actually, you know, for it seemed good is translated a bunch of different ways. And they're all don't sound real strong. It's not like. But it is kind of connoting the fact that God is working to this. And the fact that we see this used repetitively is very interesting. OK. So. In verse 28 it says, it seemed good to the Holy Ghost. Right, and we're going to get there shortly. That's okay. And we're going to talk about that too. So what did it seem good to them about?

To choose men among them. So it seems like not only did they want to send Paul and Barnabas, who were well known, they're called the Pillars, the ones that were in focus. They wanted to send some more ordinary folks that were significant participants in the local church. So the folks they chose to go along with Paul and Barnabas were Barsabbas and Silas. Judas who's called Barsabbas and Silas. So they chose those men, the leading men among the brethren. So what was I going to say about these guys here?

First of all, this gentleman named Judas Bar Sabath, there is no mention of this person other than this passage, but there may be a relative of his that was considered to be an apostle. Turn to Acts chapter 1. Let's look at verse 23. I'll just go ahead and read that. This is where they're going to choose, talking about choosing men to replace Judas Iscariot. And it says, 23 says, 123 in Acts.

They put forward two men, Joseph, called Barsabbath, who's also called Justice, and Matthias. So it seems like, and I read some different people's opinions about what they think, this possibly their relatives of one another. So it seems like this gentleman here, Judas, is related to justice possibly. They have the same last name. That's pretty weak, I realize. But other than that, there's no mention of this gentleman here after this particular passage. But he was considered worthy to accompany Paul and Barnabas with the delivery of this letter. And then there's Silas. And Silas shows up a bunch of times.

If you just turn, for example, let's look at 2 Corinthians. 2 Corinthians 1.19. And we'll see he'll be introduced, Paul will introduce him in many of his letters.

2 Corinthians 1.19.

Can someone read that? For the Son of God, Jesus Christ, who was preached among you by me, and Silas, and Timothy, was not yes and no, but in him it has always been yes. OK. Thanks, Ingrid. So what we'll see is actually it occurs in 1 Thessalonians, 2 Thessalonians, 1 Peter.

He'll mention, he'll say Paul, Silas, and Timothy. So those group of men kind of show up in a lot of Paul's writings. So Silas, and we're also going to see Silas, He's going to show up down the road here in verse 40. He's going to accompany Paul. He's going to become his new partner, so to speak. His contention is going to happen and Paul and Barnabas are going to split.

But Silas is going to take Barnabas' place with Paul and they're going to go on the second missionary journey. So these four men, it's interesting, four men were sent with this letter. And what's interesting is some have speculated Justice here, or Judas, I'm sorry, he more represents the Jewish contingent, where Silas is more Gentile. So it seems like they wanted some, not only a testimony of Paul and Barnabas, but they wanted the testimony of some ordinary men to say, this is what we believe is true. God is working. God is saving Gentiles. Don't impose this additional burden on anyone else, on the Gentiles.

So they had formed in with this letter that's going to be delivered. And the letter was sent by these four gentlemen here. So then part two here. So here's the letter. Letter to Antioch. So I kind of did a from two. I kind of put it in letter format. I don't know. It's from the apostle and brethren who are elders. That's who it's from. And it's two, their brethren in Antioch and Syria and Cilicia who are from the Gentiles. So let me just go back here real quick. If you look right here, here's Antioch, here's Cilicia, and here's Syria.

So the letter was not just, it's sort of like saying, I'm going to send a letter to Denver, but it's going to encompass Colorado Springs and Fort Collins. This letter was going to be read, not just here. It was going to impact this entire region. It kind of helps with the map.

I kind of see the letter goes to Antioch, but it's going to have an effect on Cilicia and Syria as well. To the brethren in Antioch, Syria, and Cilicia, who are from the Gentiles, greetings, the body of the letter. Since we have heard the sum of our number. So the question, who are some of our number? And this is what I think people have picked up on.

And a good place to look for these people that are going to come and talk about imposing the law and law of Moses and circumcision. Paul in Galatians talks about that a lot. So let's look at Galatians chapter 2. Can I get someone to read 1-5 in Galatians chapter 2?

14 years after I went up again to Jerusalem with Barnabas and took Titus with me also and I went up by revelation and communicated unto them the gospel which I preach among the Gentiles. which were of reputation, lest by any means I should run or had run vain.

But neither Titus, who was with me, being a Greek, was compelled to be circumcised, and that because of false brethren unawares brought in, who came in privately to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.

To whom we gave place by subjection, no, not for an hour, that the truth of the gospel might continue with you." So, you know, you read this and it doesn't exactly fit. I mean, I struggled a little bit with the fact that it seems like that Titus is kind of introduced here, you know, and that you go to Jerusalem, that's for sure, but it seems like that, but what does seem to fit here is verses four and five. But it's because of these, he calls them false brethren who sneak in to spy out our liberty, which we have in Christ Jesus, in order to bring us into bondage. And basically he says, we didn't stand for that, so to speak, but we did not yield to that subjection to them for even an hour, so that the truth of the gospel might remain.

It was critical here. Actually, just think about it. If this decision hadn't been made, we could have had a watered down Christianity. Well, you got to have a little bit of Judaism, a little Judaism there. If this wasn't strongly rebuked and put down and it's still, it's still a problem. But it hadn't been addressed directly.

I mean, it's amazing. So, so this kind of helps. I struggle with the exact fit. But that's not unusual. Sometimes other writings will give us more information about the event and they don't exactly overlay. That part really rings true with the fact that we heard some of our number.

Here's what they did basically. They said they gave no instruction. I gather that means they did not sanction them. They didn't say you guys go straighten these guys out. That was their own doing. You have disturbed them with your words. If you are in Galatians, turn to Galatians chapter 1. Galatians 1. I am amazed that you are so quickly deserting him who is called by the grace of Christ for a different gospel which is really not another. Only there are some who are disturbing you and want to distort the gospel of Christ.

So that disturbing actually is the same word we have here for disturbing. Disturbing with their words. So those words of adding that additional requirement were disturbing people. People were getting, what do I need to do that to? And you find in talking with people, people that maybe aren't really solid in their faith, they get disturbed easily. And I really say, they'll question their salvation. I'm not sure I'm really saved. Things like this can just really be a problem. Unsettling their souls. Throwing them for a loop. Yes, throwing them for a loop. Actually, that could be translated as subverting their souls.

So that's a pretty strong word. But it reflects an inadequate ownership and knowledge of the term grace. Exactly. And the criticism of that type of interpretation of the word of God is should I continue in sin that grace would abound? Of course Paul says absolutely not. Grace is such a trump card for law. That's the source of this.

OK, so let's go on. We're still in the body of the letter here. So here's our second seem good. So here it seemed good. This seem good is talking about having become of one mind. So this is the body of the letter. They're explaining their thought process here. So when the letter's read, they'll see what they were thinking.

It said, it seemed good, having become of one mind, to select men, so they don't tell them why these four guys showed up in the letter, to select men with our beloved Paul and Barnabas. This becoming of one mind, one accord, that actually is a very frequent, Acts uses that a lot, having become of one mind.

Let's just look here at Acts 1.14 for a second.

We'll see that having become of one mind, In Acts 1.14 it says, These all, with one mind, were continually devoting themselves to prayer, along with the women, and with Mary, the mother of Jesus, and with his brothers. So this is a description of the apostles here, and talking about they were one mind. And it shows up in a variety of places. Actually, turn over to 2.46.

It shows up in Acts 2.46. and day by day continuing with one mind in the temple and breaking bread from house to house they were taking their meals together with gladness and sincerity of heart. So this becoming of one mind is another kind of phraseology that we see in Acts. It seemed good as one, having become of one mind is another. Actually, that one line has been used eight times prior to this in Acts alone. I know. It's pretty amazing. Actually, there's a whole bunch after that too. Amazing.

And basically, in the letter they're pointing out, these men not only lived, they walked the talk. These men entrusted their entire lives to presenting the gospel. It was no small thing to walk into towns and You know, look at Paul's life. How many times he almost was wiped out. Tom?

It's never actually denoted that this portion of scripture is called the Acts of the Apostles, but this one-lined phraseology makes you think, well, with the Holy Spirit so closely connected with that one-line factor, some people probably have come up with the thought that this ought to be called the Gospel of the Holy Spirit.

But also, remember what I think when we did the introduction, this is this is sort of like Dr. Lucas, the author of both these writings. This is like this is actually the acts in a sense of Jesus Christ. This is Jesus Christ being lived out, his message being lived out. So some connected that one is the history of Jesus Christ and one is this is his. Therefore, they are justifying why they sent Judas and Silas, who themselves also report the same thing by the word of the mouth.

So it seemed like it was important. Today we are so much about having a legal document, but it sounds like that actually having These multiple people, and they each testified to that, was actually confirming when they went. Because we see the result, they were of one agreement. This consensus of the body of believers was really important.

So I think that's why that's in there. The last part. Here we go, now here's a third time. So here it's interesting, I actually kind of added it because with the and sign there you can actually put it, so it seemed good to the Holy Spirit and it seemed good to us. So once again, I was thinking about this and there's a verse that came to mind.

Anybody think of a verse that we might, in the New Testament, that might talk about how we It's not a verbal thing, but it's a testimony in our hearts. I'm going to give away the verse. Is there a verse you can think of that talks about testimony in our hearts concerning what God is doing? I'm going to give away the verse. We are to self bear witness with our spirit that we are named. That's right. You get a star there. Say it again. Let's turn to it.

Romans 8.16. It just occurred to me when I was trying to say, well, what is this so different? Is this so different than what is said in Romans 8 16? Yeah, Holly, why don't you read 8 16 for us?

The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ. If indeed we suffer with him, that we may also be glorified together. So I was going to think, in light of that verse there, you look here and it says, it seemed good to the Holy Spirit and it seemed good to us. Is that so much different than this testimony here?

I'm just trying to connect the dots. It seemed like that kind of fit. I'm going to be telling people what the Holy Spirit seems, but if it's scripture, then we don't have a problem with that. If I say, this is what God thinks about you as an unbeliever, this is what he thinks about you as a believer, I can say that with authority because it's not my words, it's God's words. I think that's the connectivity here.

OK. So this is our third, actually fourth if I add the one in there. OK. So it seemed good to them. They were in agreement to lay no greater burden than these essentials. And then we see here, this is a repeat of what was given back in earlier. This is a repeat of verse 29.

Actually, Jeremy, can I go? I forgot what you. Remember your comment about these these four things two weeks ago. I couldn't find your notes. I was trying to find it. But, you know, you look at these four. Let me say what I think. Me, Jeremy, I tend to hear these four things in some way. They don't seem like the biggies. These are the only four things they're concerned about.

I mean, it seems like that's it. But it seems like these may have a lot of pagan practices. And they said that's something we should not be involved in in no way, shape or form. And this list occurs twice in this verse and the previous verse. So that's what that seemed like a touch of law here. Well, I don't know. Jeremy, I want you. You had some comment about that. I just forgot what you had. I apologize. No, it's.

Because, you know, in verse, the previous words, previous words, he talks about Moses being taught in all the synagogues. And it's almost like it's a matter of not unity, but understand since Moses is taught everywhere. And since these are such key aspects of the Mosaic law, in order for unity's sake, try and focus on these things, because if they were, you know, any of these things would have really set them off. Right.

With some of the Jewish believers. And so it's almost more of a I don't know. It is. It does seem like law also. And actually it probably is law because this is probably. And Jeremy, he just got a little bell went off. You know, I bet you can find if you want a 613 law that we can find some of those in here. You know, maybe that's why it seems good.

You know, it's like, thou shalt not, you know, it's like, seems like a good idea. Almost makes you think also that talking about stumbling blocks occurs later on. And this is probably an intro to that whole concept. These things were probably universally agreed to by most people that it's not good to, you know, Obviously fornication would be no problem with that, but abstaining from things sacrificed to idols, I don't want to do that. So, that's a good point.

In fact, the Holy Spirit is probably the vehicle by which this occurs, right? Maybe that's transitioning them to the law they're used to now into a period of grace. Even in modern day, if we were to go to another country where there are believers, there would be certain things that they would, you know, well, in this culture, that is offensive. Please refrain from doing that. Wear this, don't wear that or whatever. That's what I would kind of think. Yeah, that's a good point. OK. OK. So basically, if you keep yourself free from this set of things, you do well. OK. So then that's in the letter. So that's the letter, the greeting, the farewell.

I was trying to make this thing. You know, I look at this and I said, you know, sometimes I talk and we have all this. All these verses and this seemed a little bit light. I thought, well, why did I add more meat here? But it didn't sound like Paul, does it? He just said that a lot stronger. OK, so Paul. Yeah. So now I need another reader here. I apologize for these verses. By the way, Roger is setting a precedent here reading all these verses. I know, I'm sorry. So when they were sent away, they went down to Antioch and having gathered the congregation together, they delivered a letter. When they had read it, they rejoiced because of its encouragement.

Judas and Silas, also being prophets themselves, encouraged and strengthened the brethren with a lengthy message. After they had spent time there, they were sent away from the brethren in peace to those who had sent them out. But it seemed good to Silas to remain there. But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also the word of the Lord. So let's just look at it in bullet format. So when they were sent away they went down to Antioch, down the mountain. So they gathered the congregation together and delivered the letter.

OK, pretty straightforward here. When they read it, they rejoiced because of this encouragement. And actually, Wiest has it interesting. He has a, they burst into exuberant joy for that word rejoice. So it's interesting that seeing these men and seeing the agreement that gathered upon this issue was significant.

OK, so that's part one. Part two. So here's these two gentlemen, Judas and Silas, being prophets. And don't forget, if you look at scripture, a prophet, there is a foretelling or a predicting of the future. But there's also a proclaiming aspect. A prophet would speak the word of God. He would preach the word of God.

So these men apparently, it says, they encourage and strengthen. And encourage is the idea of comfort. And strengthen is the idea, we had that word used earlier in Acts, actually in the previous chapter, Acts 14, 22, it talked about strengthening the souls of the disciples, which were support or strengthen.

This personal testimony seems to be in view here. Not only is the letter part of it, but their personal testimony was significant. Or in other words, expanded and explained. All right, so after they had spent time there, they were sent away from the brethren in peace to those who had sent them out.

So it seems like, at this point, Judas and Silas go back. Even though there's this verse in there, which is in brackets, which is not in the best translations, apparently. From what I could understand, Judas and Silas returned But it says that Paul and Barnabas stay in Antioch, teaching and preaching, but many others also, the word of the Lord. So Judas and Silas return, Paul and Barnabas stay.

So that kind of finishes. So I'm going to present the letter. Here's the results of the letter. And that kind of ends that section. Now we're going to transition into the section about the contention over John Mark. So any thoughts about what we've gone through so far? They wrote the letter. They created the letter. They sent them in to deliver it. It was delivered. It had wonderful results. There was encouragement and strengthening.

So now we're going to see this dispute between Paul and Barnabas and the beginning of the second missionary journey. Well, there's some question about verse 34, whether it's actually an actual text. What are your thoughts about that? Well, I'm not a small issue. I'm not a textual person. I read what it said and I say, I'm not sure I understand. It's very significant.

It does say that Paul Martin stayed around. That's going to switch. And we're going to see that. But actually what's interesting is that this is interesting. I just thought it was a little bit. Obviously, Silas has got to hang around because Silas has got to be there to go with Paul. So anyway, so so maybe only Judas. I just got to think about that. I guess I have a question, Roger. Sure. So.

They wrote this letter because they were arguing whether or not believers should be circumcised. Right? Well, they wrote the letter because people were coming in who were believing Jews. They were coming in and requiring more. They said it's just not good enough to believe. Right. You have to be circumcised. So they did mention circumcision specifically.

So it's kind of funny, I guess, that this letter doesn't mention that. at all. The letter does not mention, it just says disturbing you. It doesn't mention the details. Apparently details were, that may have some word of mouth part of that. It doesn't mention that.

They were mentioning, that's why we read the first part, the first half of 15 where it talks about one place it mentions circumcision that says the law of Moses and circumcision. That's back in 1 and 5. I think 1 talks about circumcision and 5 talks about circumcision and the law of Moses. Right, but then they went to Jerusalem.

They got together and then they said let's write this letter to them. But they didn't mention that. It just seems odd to me that it's not even in there. In the letter? It says how much we heard that they're telling you you must be circumcised and keep the law. We didn't give them commandment. Oh, OK. Thanks. Sorry. Yeah. Thank you. Thanks. Oops. So then that settled it for them. They took that letter back and then it's like, OK, no law. All right. So. All right. So let's read the last little section.

This is the contention over John Mark. I'm going to read 36 through 41. After some days Paul said to Barnabas, let us return and visit the brethren in every city in which we proclaim the word of the Lord and see how they are. Barnabas wanted to take John, called Mark, along with them also. But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the works. There occurred such a sharp disagreement that they separated from one another and Barnabas took Mark with him and sailed away to Cyprus. Paul chose Silas and left being committed by the brethren to the grace of the Lord. He was traveling through Syria and Cilicia strengthening the churches.

So after some days had passed, I don't see how long it was. I tend to think they were there teaching and preaching for a long time. Many times it could be months, even years. It's amazing. He said, let us return, this is Paul, let us return and visit the brethren in every city in which we proclaim the word of the Lord. So remember in the first missionary journey, Barnabas was with him. So now he's, you know, they're talking with that and see how they are. So Barnabas wanted to take John, also called Mark, along with him. So let's look. John Mark is not mentioned a lot in scripture, but let's look at, it turns out he's a relative of Barnabas. I don't know. Is that a testimony to be terrified about your relatives?

Let's look at Colossians chapter four. Colossians chapter four. And I don't think what I've been reading, I don't think this is pretty here, but it seems like it was resolved. And because we're going to see some gentle words down the road here by Paul, especially because I'm going to read Colossians 410.

Here a starkest my fellow prisoner greets you, with Mark the cousin of Barnabas, about whom you received instructions. If he comes to you, welcome him. So interesting, this is Paul writing in Colossians. He says, you know, also, basically Barnabas, the cousin of Mark. So they're cousins, and he says actually, receive him warmly.

I mean, you know, at this point in time, you know, time had passed, and so, So it's almost like Barnabas might have thought of John Mark as rookie of the year. But by this time, that's kind of in the past and it's proven themselves already. Well, it seems like Paul was that it was when when Mark decided to kind of return. We're going to see where we got to show it. We had our first mission.

He decided just to return and not go with him. That kind of didn't strike hit Paul the right way. He was, you know, It doesn't say, though, anywhere in this passage or elsewhere that John was in any fault or that there was anything wrong with that. Exactly. Exactly.

And so speculation has opened up many number of things, but Paul wants to go to where they saw many people saved and encouraged. thinking perhaps in the view of those people when they saw him say, well, where's Mark? Didn't he? We'd only get into all that as to why he left or what. Did he desert? No, of course not. He just, well, what? Let's avoid all those questions and let's just leave Mark behind.

And there are a number of things you can speculate as to why, but yeah, it's never said that. Right. Also, as we look later on, there's a couple of verses we're going to read here. Both Barnabas and Mark are not, Paul speaks of them well. Other his writings, he doesn't say those dirty rats left me high and dry or whatever. He doesn't say that. He said greet them, welcome them or whatever.

The only, well not the only, but the one that forsook him, Demas, who was a servant with him and then forsook him, he gave a harsh rebuke against him. So we can think lowly of Demas perhaps. Okay, so Barbas just says, he just wanted to take Mark. This is interesting. These two words here, Barbas wanted and Paul kept on insisting. Those two verbs, they're not the same verb, but they're actually in this thing called the imperfect tense. Which is the main part of that is the continuous action of pastime. So this just wasn't.

I want to take Mark. It says I want to take Mark. I really want to take Mark. I really want to take Mark and Paul saying. I really don't want to take Mark. I don't want to take Mark. So there was a discussion here. I mean, it was an honest discussion. Barnabas wanted to take Mark. Paul said no. And his reasons were, he used the word he deserted them in Pamphylia, had not gone to them to the work. And like was mentioned, there's nothing bad said about Mark for leaving. Scripture doesn't say he deserted.

Paul says this, that he had a problem with that. And there was a disagreement. And as a result of that disagreement, some have argued, well wait a minute, we got Barnabas and Silas are going to go one place, and Paul and Silas are going to go one direction, and Barnabas and Mark are going to go another place, and so we get more people out there talking about the Lord, so what's bad about that? Some have argued that argument. Well yeah that came up in Acts 12 too where we kind of reviewed that and you know it's just what the word of the Lord says.

I mean I don't think we need to over interpret it. Two people often don't work well together. I mean there's nothing necessarily aspiritual about either one of them. It's a teaming up and it looks like the Lord had this purposely arranged. I don't think we make too much of it.

Right. And I agree. I told you. I think that's you know, they decide that. OK, we're going to split up and that's OK. That's fine. Yes. Doesn't desert it though. Sound pretty good. I mean, Mark could have had good reasons. Right. Yeah. I mean, there could have been some disagreement about something that was just, you know, Well, let's read this for just for the other mentioned by James.

Let's look at our James. Acts 13, 13. So I want you to ask the question. Now, Paul and his companions put up the screen. and came to Perda and Canteria, but John left them and returned to Jerusalem. So in this account it says John left them, in this account it says deserted. So I know. Well my translation says in Acts 15 says The one who had withdrawn from that.

OK. So which is much less hard. I don't know. Yeah. Actually, you know, unfortunately, I did not search out dessert. I probably should have. That might actually that might be a little bit stronger than. There's some language that I've used recently at work as our CFO wants to know how many people, you know, leave the company and positions are filled. OK.

And I tried to explain to him a couple of term terminology and semantics, really. But he wants to see an attrition report. And I want to show him a turnover report. And attrition is where somebody leaves and the position is not filled. The turnover is where somebody leaves and somebody comes and fills the spot right away. So he wants to see a turnover report, but he calls it an attrition report.

And so when we see John Mark leaving, well, nobody came and filled his spot. So we can say he deserted, he left. He left and the spot was empty, regardless of why he left. All right. Look at the original term. It's interpreted mostly negatively, but not entirely. So that's what I can do. OK. All right. All right. So let's finish off here.

And there occurred a sharp disagreement. And let's see, a sharp disagreement is sharp contention, sharp feelings. And actually, that word is used in a positive sense in Hebrew. It's about stimulating the brethren. So as any kind of scripture, a word can be used in a positive sense or a negative sense. So there was a disagreement. There's no doubt about that. And they separated from one another.

Varmus took Mark with him and sailed to Cyprus. So they went from Antioch across the water there. Cyprus is right over there. And then, basically, Paul chose Silas and left. being committed by the Brethren to the grace of our Lord, and he was traveling through Syria and Cilicia, strengthening the churches. So basically, here's the division. In this little picture here, it talks about Paul and Mark. So basically, Barnabas and Mark go down here to Cyprus, and then Paul starts his journey up here, and we're going to follow this the next several weeks, going through his second missionary journey with Silas. They divide one dose across the water to Cyprus. We don't hear, there is no additional recorded account of what happens on that part. Only Paul's pyramid is told us in scripture.

And just a few other things, just as far as tying up some hard feelings here, let's look at 1 Corinthians 9. 1 Corinthians 9.6. Let's go back to verse 5. Do we not have the right to take along a believing wife? even as the rest of the apostles and the brothers of the Lord, and Cephas? Or do only Barnabas and I not have a right to refrain from working?

So it's kind of out of time. I haven't really studied this section. But anyway, just kind of in there, it just says, hey, he's talking about Barnabas and himself, and they have like concerns or whatever. So what I'm trying to point out is that he doesn't Well, I don't blame him. He never talks about Barnabas or Mark in a negative sense. And then, actually, did we read Colossians?

Yeah, we read Colossians 4.10.

We're on 2 Timothy 4.11, where Paul refers to him as needful for the ministry or helping him. Right. That's good, too. And then, of course, the Gospel of Mark, which is written by John Mark. Yeah. Any last thoughts or questions? We are going to start in the chapter 16 next week. That is going to start the second missionary journal. We have a couple of weeks on that.

Dear Father, we thank you so much, Lord. We thank you for the lessons we have, Lord. We thank you, Lord, just for the Book of Acts, Lord. It really gives us a real understanding, Lord, of how you work through some of these critical issues, and you've provided a definitive decision on that we're saved by grace and not by law, and that that issue still is with us. But we're thankful that it was decided definitively at that point in time and really resulted in a clear presentation of the gospel of grace throughout all the journeys of Paul. We thank you for that. In Christ's name, amen.