04300
 \\When Paul and Barnabas had no small dissension and questioning\\
 \\with them\\ (\\Genomenˆs stase“s kai zˆtˆse“s ouk oligˆs t“i Paul“i\\
 \\kai Barnabƒi pros autous\\). Genitive absolute of second aorist
 middle participle of \\ginomai\\, genitive singular agreeing with
 first substantive \\stase“s\\. Literally, "No little (litotes for
 much) strife and questioning coming to Paul and Barnabas (dative
 case) with them " (\\pros autous\\, face to face with them). Paul and
 Barnabas were not willing to see this Gentile church brow-beaten
 and treated as heretics by these self-appointed regulators of
 Christian orthodoxy from Jerusalem. The work had developed under
 the leadership of Paul and Barnabas and they accepted full
 responsibility for it and stoutly resisted these Judaizers to the
 point of sedition (riot, outbreak in
 # Lu 23:25; Ac 19:40
 as in
 # 23:7
 There is no evidence that the Judaizers had any supporters in the
 Antioch church so that they failed utterly to make any
 impression. Probably these Judaizers compelled Paul to think
 through afresh his whole gospel of grace and so they did Paul and
 the world a real service. If the Jews like Paul had to believe,
 it was plain that there was no virtue in circumcision
 # Ga 2:15-21
 It is not true that the early Christians had no disagreements.
 They had selfish avarice with Ananias and Sapphira, murmuring
 over the gifts to the widows, simony in the case of Simon Magus,
 violent objection to work in Caesarea, and now open strife over a
 great doctrine (grace vs. legalism). \\The brethren appointed\\
 (\\etaxan\\). "The brethren" can be supplied from verse
 # 1
 and means the church in Antioch. The church clearly saw that the
 way to remove this deadlock between the Judaizers and Paul and
 Barnabas was to consult the church in Jerusalem to which the
 Judaizers belonged. Paul and Barnabas had won in Antioch. If they
 can win in Jerusalem, that will settle the matter. The Judaizers
 will be answered in their own church for which they are presuming
 to speak. The verb \\etaxan\\ (\\tass“\\, to arrange) suggests a formal
 appointment by the church in regular assembly. Paul
 # Ga 2:2
 says that he went up by revelation (\\kat' apokalupsin\\), but surely
 that is not contradictory to the action of the church. \\Certain\\
 \\others of them\\ (\\tinas allous\\). Certainly Titus
 # Ga 2:1,3
 a Greek and probably a brother of Luke who is not mentioned in
 Acts. Rackham thinks that Luke was in the number. \\The apostles\\
 \\and elders\\ (\\tous apostolous kai presbuterous\\). Note one article
 for both (cf. "the apostles and the brethren" in
 # 11:1
 "Elders" now
 # 11:30
 in full force. The apostles have evidently returned now to the
 city after the death of Herod Agrippa I stopped the persecution.

04301
 \\They therefore\\ (\\hoi men oun\\). Luke's favourite method of
 resumptive narrative as we have seen
 # 11:19
 etc.), demonstrative \\hoi\\ with \\men\\ (indeed) and \\oun\\ (therefore).
 \\Being brought on their way by the church\\ (\\propemphthentes hupo\\
 \\tˆs ekklˆsias\\). First aorist passive participle of \\propemp“\\, old
 verb, to send forward under escort as a mark of honour as in
 # 20:38; 21:5; 3Jo 1:6
 They were given a grand send-off by the church in Antioch. \\Passed\\
 \\through\\ (\\diˆrchonto\\). Imperfect middle describing the triumphal
 procession through both (\\te kai\\) Phoenicia and Samaria. \\The\\
 \\conversion\\ (\\tˆn epistrophˆn\\). The turning. \\They caused great joy\\
 (\\epoioun charan megalˆn\\). Imperfect active. They were raising a
 constant paean of praise as they proceeded toward Jerusalem.
 Probably the Judaizers had gone on or kept still.

04302
 \\Were received\\ (\\paredechthˆsan\\). First aorist passive indicative
 of \\paradechomai\\, old verb, to receive, to welcome. Here it was a
 public reception for Paul and Barnabas provided by the whole
 church including the apostles and elders, at which an opportunity
 was given to hear the story of Paul and Barnabas about God's
 dealings with them among the Gentiles. This first public meeting
 is referred to by Paul in
 # Ga 2:2
 "I set before them (\\autois\\) the gospel, etc."

04303
 \\But there rose up\\ (\\exanestˆsan de\\). Second aorist active
 indicative (intransitive). Note both \\ex\\ and \\an\\. These men rose up
 out of the crowd at a critical moment. They were believers in
 Christ (\\pepisteukotes\\, having believed), but were still members
 of "the sect of the Pharisees" (\\tˆs hairese“s t“n Pharisai“n\\).
 Evidently they still held to the Pharisaic narrowness shown in
 the attack on Peter
 # 11:2
 Note the dogmatism of their "must" (\\dei\\) after the opposition of
 Paul and Barnabas to their "except" (\\ean me\\) at Antioch
 # 15:1
 They are unconvinced and expected to carry the elders with them.
 Codex Bezae says that they had appealed to the elders
 # 15:2,5
 At any rate they have made the issue in open meeting at the
 height of the jubilation. It is plain from verse
 # 6
 that this meeting was adjourned, for another gathering came
 together then. It is here that the private conference of which
 Paul speaks in
 # Ga 2:1-10
 took place. It was Paul's chance to see the leaders in Jerusalem
 (Peter, James, and John) and he won them over to his view of
 Gentile liberty from the Mosaic law so that the next public
 conference
 # Ac 15:6-29
 ratified heartily the views of Paul, Barnabas, Peter, James, and
 John. It was a diplomatic triumph of the first order and saved
 Christianity from the bondage of Jewish ceremonial
 sacramentalism. So far as we know this is the only time that Paul
 and John met face to face, the great spirits in Christian history
 after Jesus our Lord. It is a bit curious to see men saying today
 that Paul surrendered about Titus and had him circumcised for the
 sake of peace, the very opposite of what he says in Galatians,
 "to whom I yielded, no not for an hour." Titus as a Greek was a
 red flag to the Judaizers and to the compromisers, but Paul stood
 his ground.

04304
 \\Were gathered together\\ (\\sunˆchthˆsan\\). First aorist (effective)
 passive indicative. The church is not named here as in verse
 # 4
 but we know from verses
 # 12-22
 that the whole church came together this time also along with the
 apostles and elders. \\Of this matter\\ (\\peri tou logou toutou\\). Same
 idiom in
 # 8:21; 19:38
 They realized the importance of the issue.

04305
 \\When there had been much questioning\\ (\\pollˆs zˆtˆse“s genomenˆs\\).
 Genitive absolute with second aorist middle participle of
 \\ginomai\\. Evidently the Judaizers were given full opportunity to
 air all their grievances and objections. They were allowed plenty
 of time and there was no effort to shut off debate or to rush
 anything through the meeting. \\Peter rose up\\ (\\anastas Petros\\). The
 wonder was that he had waited so long. Probably Paul asked him to
 do so. He was the usual spokesman for the apostles and his
 activities in Jerusalem were well-known. In particular his
 experience at Caesarea
 # Ac 10
 had caused trouble here in Jerusalem from this very same party of
 the circumcism
 # Ac 11:1-18
 It was fitting that Peter should speak. This is the last time
 that Peter appears in the Acts. \\A good while ago\\ (\\aph' hˆmer“n\\
 \\archai“n\\). From ancient days. The adjective \\archaios\\ is from
 \\archˆ\\, beginning, and its actual age is a matter of relativity.
 So Mnason
 # Ac 21:16
 is termed "an ancient disciple." It was probably a dozen years
 since God "made choice" (\\exelexato\\) to speak by Peter's mouth to
 Cornelius and the other Gentiles in Caesarea. His point is that
 what Paul and Barnabas have reported is nothing new. The
 Judaizers made objection then as they are doing now.

04306
 \\Which knoweth the heart\\ (\\kardiogn“stˆs\\). Late word from \\kardia\\
 (heart) and \\gn“stˆs\\ (known, \\gin“sk“\\). In the N.T. only here and
 # 1:24
 which see. \\Giving them the Holy Spirit\\ (\\dous to pneuma to\\
 \\hagion\\). And before their baptism. This was the Lord's doing.
 They had accepted
 # 11:18
 this witness of God then and it was true now of these other
 Gentile converts.

04307
 \\He made no distinction between us and them\\ (\\outhen diekrinen\\
 \\metaxu hˆm“n te kai aut“n\\). He distinguished nothing (first
 aorist active ind.) between (both \\dia\\ and \\metaxu\\) both (\\te\\
 \\kai\\) us and them. In the matter of faith and conversion God
 treated us Jews as heathen and the heathen as Jews. \\Cleansing\\
 \\their hearts by faith\\ (\\tˆi pistei katharisas tas kardias aut“n\\).
 Not by works nor by ceremonies. Peter here has a thoroughly
 Pauline and Johannine idea of salvation for all both Jew and
 Greek. Cf.
 # 10:15

04308
 \\Why tempt ye God?\\ (\\ti peirazete ton theon;\\). By implying that God
 had made a mistake this time, though right about Cornelius. It is
 a home-thrust. They were refusing to follow the guidance of God
 like the Israelites at Massah and Meribah
 # Ex 17:7; De 6:16; 1Co 10:9
 \\That ye should put\\ (\\epitheinai\\). Second aorist active infinitive
 of \\epitithˆmi\\, epexegetic, explaining the tempting. \\A yoke upon\\
 \\the neck\\ (\\zugon epi ton trachˆlon\\). Familiar image of oxen with
 yokes upon the necks. Paul's very image for the yoke of bondage
 of the Mosaic law in
 # Ga 5:1
 It had probably been used in the private interview. Cf. the words
 of Jesus about the Pharisees
 # Mt 23:4
 and how easy and light his own yoke is
 # Mt 11:30
 \\Were able to bear\\ (\\ischusamen bastasai\\). Neither our fathers nor
 we had strength (\\ischu“\\) to carry this yoke which the Judaizers
 wish to put on the necks of the Gentiles. Peter speaks as the
 spiritual emancipator. He had been slow to see the meaning of
 God's dealings with him at Joppa and Caesarea, but he has seen
 clearly by now. He takes his stand boldly with Paul and Barnabas
 for Gentile freedom.

04309
 \\That we shall be saved\\ (\\s“thˆnai\\). First aorist passive
 infinitive in indirect discourse after \\pisteuomen\\. More exactly,
 "We believe that we are saved through the grace of the Lord Jesus
 in like manner as they also." This thoroughly Pauline note shows
 that whatever hopes the Judaizers had about Peter were false. His
 doctrine of grace is as clear as a bell. He has lifted his voice
 against salvation by ceremony and ritualism. It was a great
 deliverance.

04310
 \\Kept silence\\ (\\esigˆsen\\). Ingressive first aorist active of \\siga“\\,
 old verb, to hold one's peace. All the multitude became silent
 after Peter's speech and because of it. \\Hearkened\\ (\\ˆkouon\\).
 Imperfect active of \\akou“\\, descriptive of the rapt attention,
 were listening. \\Unto Barnabas and Paul\\ (\\Barnaba kai Paulou\\). Note
 placing Barnabas before Paul as in verse
 # 25
 possibly because in Jerusalem Barnabas was still better known
 than Paul. \\Rehearsing\\ (\\exˆgoumen“n\\). Present middle participle of
 \\exˆgeomai\\, old verb, to go through or lead out a narrative of
 events as in
 # Lu 24:35; Ac 10:8
 which see. Three times
 # 14:27; 15:4,12
 Paul is described as telling the facts about their mission work,
 facts more eloquent than argument (Page). One of the crying needs
 in the churches is fuller knowledge of the facts of mission work
 and progress with enough detail to give life and interest. The
 signs and wonders which God had wrought among the Gentiles set
 the seal of approval on the work done through (\\dia\\) Barnabas and
 Paul. This had been Peter's argument about Cornelius
 # 11:17
 This same verb (\\exˆgˆsato\\) is used by James in verse
 # 14
 referring to Peter's speech.

04311
 \\After they had held their peace\\ (\\meta to sigˆsai autous\\).
 Literally, "after the becoming silent (ingressive aorist active
 of the articular infinitive) as to them (Barnabas and Paul,
 accusative of general reference)." \\James answered\\ (\\apekrithˆ\\
 \\Iak“bos\\). First aorist passive (deponent) indicative. It was
 expected that James, as President of the Conference, would speak
 last. But he wisely waited to give every one an opportunity to
 speak. The challenge of the Judaizers called for an opinion from
 James. Furneaux thinks that he may have been elected one of the
 twelve to take the place of James the brother of John since Paul
 # Ga 1:19
 calls him apostle. More likely he was asked to preside because of
 his great gifts and character as chief of the elders.

04312
 \\Hearken unto me\\ (\\akousate mou\\). Usual appeal for attention. James
 was termed James the Just and was considered a representative of
 the Hebraic as opposed to the Hellenistic wing of the Jewish
 Christians
 # Ac 6:1
 The Judaizers had doubtless counted on him as a champion of their
 view and did later wrongfully make use of his name against Peter
 at Antioch
 # Ga 2:12
 There was instant attention when James began to speak. \\Symeon\\
 (\\Sume“n\\). The Aramaic form of Simon as in
 # 2Pe 2:1
 This little touch would show his affinities with the Jewish
 Christians (not the Judaizers). This Aramaic form is used also in
 # Lu 2:25,34
 of the old prophet in the temple. Possibly both forms (Symeon,
 Aramaic, and Simon, Greek) were current in Jerusalem. \\How\\
 (\\kath“s\\). Strictly, "according as," here like \\hos\\ in indirect
 discourse somewhat like the epexegetic or explanatory use in
 # 3Jo 1:3
 \\First\\ (\\pr“ton\\). Told by Peter in verse
 # 7
 James notes, as Peter did, that this experience of Barnabas and
 Paul is not the beginning of work among the Gentiles. \\Did visit\\
 (\\epeskepsato\\). First aorist middle indicative of \\episkeptomai\\,
 old verb to look upon, to look after, provide for. This same verb
 occurs in
 # Jas 1:27
 and is one of various points of similarity between this speech of
 James in Acts and the Epistle of James as shown by Mayor in his
 _Commentary on James_. Somehow Luke may have obtained notes of
 these various addresses. \\To take from the Gentiles a people for\\
 \\his name\\ (\\labein ex ethn“n laon t“i onomati autou\\). Bengel calls
 this _egregium paradoxon_, a chosen people (\\laon\\) out of the
 Gentiles (\\ethn“n\\). This is what is really involved in what took
 place at Caesarea at the hands of Peter and the campaign of
 Barnabas and Paul from Antioch. But such a claim of God's purpose
 called for proof from Scripture to convince Jews and this is
 precisely what James undertakes to give. This new Israel from
 among the Gentiles is one of Paul's great doctrines as set forth
 in
 # Ga 3; Ro 9-11
 Note the use of God's "name" here for "the Israel of God"
 # Ga 6:16

04313
 \\To this agree\\ (\\tout“i sumph“nousin\\). Associative instrumental
 case (\\tout“i\\) after \\sumph“nousin\\ (voice together with, symphony
 with, harmonize with), from \\sumph“ne“\\, old verb seen already in
 # Mt 18:19; Lu 5:36; Ac 5:9
 which see. James cites only
 # Am 9:11,12
 from the LXX as an example of "the words of the prophets" (\\hoi\\
 \\logoi t“n prophˆt“n\\) to which he refers on this point. The
 somewhat free quotation runs here through verses
 # 16-18
 of
 # Ac 15
 and is exceedingly pertinent. The Jewish rabbis often failed to
 understand the prophets as Jesus showed. The passage in Amos
 refers primarily to the restoration of the Davidic empire, but
 also the Messiah's Kingdom (the throne of David his father,"
 # Lu 1:32

04314
 \\I will build again\\ (\\anoikodomˆs“\\). Here LXX has \\anastˆs“\\.
 Compound (\\ana\\, up or again) of \\oikodome“\\, the verb used by Jesus
 in
 # Mt 16:18
 of the general church or kingdom as here which see. \\The\\
 \\tabernacle of David\\ (\\tˆn skˆnˆn Daueid\\), a poetical figure of the
 throne of David
 # 2Sa 7:12
 now "the fallen tent" (\\tˆn pept“kuian\\), perfect active participle
 of \\pipt“\\, state of completion. \\The ruins thereof\\ (\\ta\\
 \\katestrammena autˆs\\). Literally, "the ruined portions of it."
 Perfect passive participle of \\katastreph“\\, to turn down. It is a
 desolate picture of the fallen, torn down tent of David. \\I will\\
 \\let it up\\ (\\anorth“s“\\). Old verb from \\anortho“\\ (\\ana, orthos\\),
 to set upright. See on
 # Lu 3:13
 of the old woman whose crooked back was set straight.

04315
 \\That the residue of men may seek after the Lord\\ (\\hop“s an\\
 \\ekzˆtˆs“sin hoi kataloipoi t“n anthr“p“n ton kurion\\). The use of
 \\hop“s\\ with the subjunctive (effective aorist active) to express
 purpose is common enough and note \\an\\ for an additional tone of
 uncertainty. On the rarity of \\an\\ with \\hop“s\\ in the _Koin‚_ see
 Robertson, _Grammar_, p. 986. Here the Gentiles are referred to.
 The Hebrew text is quite different, "that they may possess the
 remnant of Edom." Certainly the LXX suits best the point that
 James is making. But the closing words of this verse point
 definitely to the Gentiles both in the Hebrew and the LXX, "all
 the Gentiles" (\\panta ta ethnˆ\\). Another item of similarity
 between this speech and the Epistle of James is in the phrase "my
 name is called" (\\epikeklˆtai to onoma mou\\) and
 # Jas 2:7
 The purpose of God, though future, is expressed by this perfect
 passive indicative \\epikeklˆtai\\ from \\epi-kale“\\, to call on. It is
 a Jewish way of speaking of those who worship God.

04316
 \\From the beginning of the world\\ (\\ap' ai“nos\\). Or, "from of old."
 James adds these words, perhaps with a reminiscence of
 # Isa 45:21
 His point is that this purpose of God, as set forth in Amos, is
 an old one. God has an Israel outside of and beyond the Jewish
 race, whom he will make his true "Israel" and so there is no
 occasion for surprise in the story of God's dealings with the
 Gentiles as told by Barnabas and Paul. God's eternal purpose of
 grace includes all who call upon his name in every land and
 people
 # Isa 2:1; Mic 4:1
 This larger and richer purpose and plan of God was one of the
 mysteries which Paul will unfold in the future
 # Ro 16:25; Eph 3:9
 James sees it clearly now. God is making it known (\\poi“n tauta\\
 \\gn“sta\\), if they will only be willing to see and understand. It
 was a great deliverance that James had made and it exerted a
 profound influence on the assembly.

04317
 \\Wherefore\\ (\\dio\\). "Because of which," this plain purpose of God as
 shown by Amos and Isaiah. \\My judgment is\\ (\\eg“ krin“\\). Note
 expression of \\eg“\\. \\I give my judgment\\. (\\Ego censeo\\). James sums
 up the case as President of the Conference in a masterly fashion
 and with that consummate wisdom for which he is noted. It amounts
 to a resolution for the adoption by the assembly as happened
 (verse
 # 33
 \\That we trouble not\\ (\\mˆ parenochlein\\). Present active infinitive
 with \\mˆ\\ in an indirect command (Robertson, _Grammar_, p. 1046) of
 \\parenochle“\\, a common late verb, occurring here alone in the N.T.
 This double compound (\\para, en\\) is from the old compound
 \\enochle“\\ (\\en\\ and \\ochlos\\, crowd, annoyance) seen in
 # Lu 6:18; Heb 12:15
 and means to cause trouble beside (\\para\\) one or in a matter. This
 is the general point of James which he explains further
 concerning "those who are turning from the Gentiles unto God,"
 the very kind of people referred to in Amos.

04318
 \\But that we write unto them\\ (\\alla episteilai autois\\). By way of
 contrast (\\alla\\). First aorist active infinitive of \\epistell“\\, old
 verb to send to one (message, letter, etc.). Our word \\epistle\\
 (\\epistolˆ\\ as in verse
 # 30
 comes from this verb. In the N.T. only here,
 # He 13:22
 and possibly
 # Ac 21:25
 \\That they abstain from\\ (\\tou apechesthai\\). The genitive of the
 articular infinitive of purpose, present middle (direct) of
 \\apech“\\, old verb, to hold oneself back from. The best old MSS. do
 not have \\apo\\, but the ablative is clear enough in what follows.
 James agrees with Peter in his support of Paul and Barnabas in
 their contention for Gentile freedom from the Mosaic ceremonial
 law. The restrictions named by James affect the moral code that
 applies to all (idolatry, fornication, murder). Idolatry,
 fornication and murder were the outstanding sins of paganism then
 and now
 # Re 22:15
 Harnack argues ably against the genuineness of the word \\pniktou\\
 (strangled) which is absent from D Irenaeus, Tertullian, Cyprian.
 It is a nice point, though the best MSS. have it in accord with
 # Le 17:10-16
 The problem is whether the words were added because "blood" was
 understood as not "murder," but a reference to the Mosaic
 regulation or whether it was omitted to remove the ceremonial
 aspect and make it all moral and ethical. The Western text omits
 the word also in verse
 # 29
 But with the word retained here and in verse
 # 29
 the solution of James is not a compromise, though there is a wise
 concession to Jewish feeling. \\Pollutions of idols\\ (\\alisgˆmat“n\\).
 From \\alisge“\\ only in the LXX and this substantive nowhere else.
 The word refers to idolatrous practices (pollutions) and things
 sacrificed to idols (\\eid“luth“n\\) in verse
 # 29
 not to sacrificial meat sold in the market
 # 1Co 10:27
 a matter not referred to here. Cf.
 # Le 17:1-9
 All the four items in the position of James (accepting \\pniktou\\)
 are mentioned in
 # Le 17,18

04319
 \\For Moses\\ (\\M“usˆs gar\\). A reason why these four necessary things
 (verse
 # 28
 are named. In every city are synagogues where rabbis proclaim
 (\\kˆrussontas\\) these matters. Hence the Gentile Christians would
 be giving constant offence to neglect them. The only point where
 modern Christian sentiment would object would be about "things
 strangled" and "blood" in the sense of any blood left in the
 animals, though most Christians probably agree with the feeling
 of James in objecting to blood in the food. If "blood" is taken
 to be "murder," that difficulty vanishes. Moses will suffer no
 loss for these Gentile Christians are not adherents of Judaism.

04320
 \\Then it seemed good\\ (\\Tote edoxen\\). First aorist active indicative
 of \\doke“\\. A regular idiom at the beginning of decrees. This
 Eirenicon of James commended itself to the whole assembly.
 Apparently a vote was taken which was unanimous, the Judaizers
 probably not voting. The apostles and the elders (\\tois apostolois\\
 \\kai tois presbuterois\\, article with each, dative case) probably
 all vocally expressed their position. \\With the whole church\\ (\\sun\\
 \\holei tˆi ekklˆsiƒi\\). Probably by acclamation. It was a great
 victory. But James was a practical leader and he did not stop
 with speeches and a vote. \\To choose men out of their company\\
 (\\eklezamenous andras ex aut“n\\). Accusative case, though dative
 just before (\\tois apostolois\\, etc.), of first aorist middle
 participle of \\ekleg“\\, to select. This loose case agreement
 appears also in \\grapsantes\\ in verse
 # 23
 and in MSS. in verse
 # 25
 It is a common thing in all Greek writers (Paul, for instance),
 especially in the papyri and in the Apocalypse of John. \\Judas\\
 \\called Barsabbas\\ (\\Ioudan ton kaloumenon Barsabban\\). Not otherwise
 known unless he is a brother of Joseph Barsabbas of
 # 1:23
 an early follower of Jesus. The other, Silas, is probably a
 shortened form of Silvanus (\\Silouanos\\,
 # 1Pe 5:12
 the companion of Paul in his second mission tour
 # Ac 15:32,41; 16:25
 \\Chief men\\ (\\hˆgoumenous\\). Leaders, leading men (participle from
 \\hˆgeomai\\, to lead).

04321
 \\And they wrote\\ (\\grapsantes\\). First aorist active participle of
 \\graph“\\ and the nominative as if a principal verb \\epempsan\\ had
 been used instead of \\pempsai\\, the first aorist active infinitive
 (anacoluthon). This committee of four (Judas, Silas, Barnabas,
 Paul) carried the letter which embodied the decision of the
 Conference. This letter is the writing out of the judgment of
 James and apparently written by him as the President. \\The\\
 \\apostles and the elders, brethren\\ (\\hoi apostoloi kai hoi\\
 \\presbuteroi, adelphoi\\). So the oldest and best MSS. without \\kai\\
 (and) before "brethren." This punctuation is probably correct and
 not "elder brethren." The inquiry had been sent to the apostles
 and elders (verse
 # 2
 though the whole church joined in the welcome (verse
 # 4
 and in the decision (verse
 # 22
 The apostles and elders send the epistle, but call themselves
 "brothers to brothers," _Fratres Fratibus Salutem_. "The
 brothers" (\\tois adelphois\\) addressed (dative case) are of the
 Gentiles (\\ex ethn“n\\) and those in Antioch, Syria, and Cilicia,
 because they were immediately involved. But the decision of this
 Conference was meant for Gentile Christians everywhere
 # 16:4
 \\Greeting\\ (\\Chairein\\). The customary formula in the beginning of
 letters, the absolute infinitive (usually \\chairein\\) with the
 nominative absolute also as in
 # Jas 1:1; Ac 23:26
 and innumerable papyri (Robertson, _Grammar_, pp. 1902f.).

04322
 \\Certain which went from us\\ (\\tines ex hˆm“n\\, Aleph B omit
 \\exelthontes\\). A direct blow at the Judaizers, put in delicate
 language (we heard \\ˆkousamen\\) as if only at Antioch
 # 15:1
 and not also in Jerusalem in open meeting
 # 15:5
 \\Have troubled you with words\\ (\\etaraxan humas logois\\). What a
 picture of turmoil in the church in Antioch, words, words, words.
 Aorist tense of the common verb \\tarass“\\, to agitate, to make the
 heart palpitate
 # Joh 14:1,27
 and instrumental case of \\logois\\. \\Subverting your souls\\
 (\\anaskeuazontes tas psuchas hum“n\\). Present active participle of
 \\anaskeuaz“\\, old verb (\\ana\\ and \\skeuos\\, baggage) to pack up
 baggage, to plunder, to ravage. Powerful picture of the havoc
 wrought by the Judaizers among the simple-minded Greek Christians
 in Antioch. \\To whom we gave no commandment\\ (\\hois ou\\
 \\diesteilametha\\). First aorist middle indicative of \\diastell“\\, old
 verb to draw asunder, to distinguish, to set forth distinctly, to
 command. This is a flat disclaimer of the whole conduct of the
 Judaizers in Antioch and in Jerusalem, a complete repudiation of
 their effort to impose the Mosaic ceremonial law upon the Gentile
 Christians.

04323
 \\It seemed good unto us\\ (\\edoxen hˆmin\\). See statement by Luke in
 verse
 # 22
 and now this definite decision is in the epistle itself. It is
 repeated in verse
 # 28
 \\Having come to one accord\\ (\\genomenois homothumadon\\). On this
 adverb, common in Acts,
 See note on "Ac 1:14"
 But \\genomenois\\ clearly means that the final unity was the result
 of the Conference (private and public talks). The Judaizers are
 here brushed to one side as the defeated disturbers that they
 really were who had lacked the courage to vote against the
 majority. \\To choose out men and send them\\ (\\eklexamenois andras\\
 \\pempsai\\ A B L, though Aleph C D read \\eklexamenous\\ as in verse
 # 22
 Precisely the same idiom as in verse
 # 22
 "having chosen out to send." \\With our beloved Barnabas and Paul\\
 (\\sun tois agapˆtois hˆm“n Barnabƒi kai Paul“i\\). The verbal
 adjective \\agapˆtois\\ (common in the N.T.) definitely sets the seal
 of warm approval on Barnabas and Paul. Paul
 # Ga 2:9
 confirms this by his statement concerning the right hand of
 fellowship given.

04324
 \\Have hazarded their lives\\ (\\paraded“kosi tas psuchas aut“n\\).
 Perfect active participle dative plural of \\paradid“mi\\, old word,
 to hand over to another, and with \\psuchas\\, to hand over to
 another their lives. The sufferings of Paul and Barnabas in
 Pisidia and Lycaonia were plainly well-known just as the story of
 Judson in Burmah is today. On the use of "name" here
 See note on "Ac 3:6"

04325
 \\Who themselves also shall tell you the same things by word of\\
 \\mouth\\ (\\kai autous dia logou apaggellontas ta auta\\). Literally,
 "they themselves also by speech announcing the same things." The
 present participle, as here, sometimes is used like the future to
 express purpose as in
 # 3:26
 \\eulogounta\\ after \\apesteilen\\ and so here \\apaggellontas\\ after
 \\apestalkamen\\ (Robertson, _Grammar_, p. 1128). Judas and Silas are
 specifically endorsed (perfect active indicative of \\apostell“\\) as
 bearers of the epistle who will also verbally confirm the
 contents of the letter.

04326
 \\To the Holy Spirit and to us\\ (\\t“i pneumati t“i hagi“i kai hˆmin\\).
 Dative case after \\edoxen\\ (third example, verses
 # 22,25,28
 Definite claim that the church in this action had the guidance of
 the Holy Spirit. That fact was plain to the church from what had
 taken place in Caesarea and in this campaign of Paul and Barnabas
 (verse
 # 8
 Jesus had promised that the Holy Spirit would guide them into all
 truth
 # Joh 16:13
 Even so the church deliberated carefully before deciding. What a
 blessing it would be if this were always true! But even so the
 Judaizers are only silenced for the present, not convinced and
 only waiting for a better day to start over again. \\No greater\\
 \\burden\\ (\\mˆden pleon baros\\). The restrictions named did constitute
 some burden (cf.
 # Mt 20:12
 for the old word \\baros\\ means weight or heaviness. Morality itself
 is a restraint upon one's impulses as is all law a prohibition
 against license.

04327
 \\Than these necessary things\\ (\\plˆn tout“n t“n epanagkes\\). This old
 adverb (from \\epi\\ and \\anagkˆ\\) means on compulsion, of necessity.
 Here only in the N.T. For discussion of these items see on verses
 # 20,21
 In comparison with the freedom won this "burden" is light and not
 to be regarded as a compromise in spite of the arguments of
 Lightfoot and Ramsay. It was such a concession as any converted
 Gentile would be glad to make even if "things strangled" be
 included. This "necessity" was not a matter of salvation but only
 for fellowship between Jews and Gentiles. The Judaizers made the
 law of Moses essential to salvation
 # 15:16
 \\It shall be well with you\\ (\\eu praxete\\). Ye shall fare well. A
 classical idiom used here effectively. The peace and concord in
 the fellowship of Jews and Gentiles will justify any slight
 concession on the part of the Gentiles. This letter is not laid
 down as a law, but it is the judgment of the Jerusalem Christians
 for the guidance of the Gentiles
 # 16:4
 and it had a fine effect at once
 # 15:30-35
 Trouble did come later from the Judaizers who were really hostile
 to the agreement in Jerusalem, but that opposition in no way
 discredits the worth of the work of this Conference. No sane
 agreement will silence perpetual and professional disturbers like
 these Judaizers who will seek to unsettle Paul's work in Antioch,
 in Corinth, in Galatia, in Jerusalem, in Rome. \\Fare ye well\\
 (\\Err“sthe\\). _Valete_. Perfect passive imperative of \\rh“nnumi\\, to
 make strong. Common at the close of letters. Be made strong, keep
 well, fare well. Here alone in the N.T. though some MSS. have it
 in
 # 23:30

04328
 \\So they\\ (\\hoi men oun\\). As in verse
 # 3
 \\When they were dismissed\\ (\\apoluthentes\\). First aorist passive
 participle of \\apolu“\\, common verb to loosen, to dismiss. Possibly
 (Hackett) religious services were held as in verse
 # 33
 (cf.
 # 13:3
 and perhaps an escort for part of the way as in verse
 # 3
 \\The multitude\\ (\\to plˆthos\\). Public meeting of the church as in
 verses
 # 1-3
 Deissmann (_Bible Studies_, p. 232) gives illustrations from the
 inscriptions of the use of \\plˆthos\\ for official, political, and
 religious gatherings. The committee formally "delivered"
 (\\eped“kan\\) the epistle to the church authorities.

04329
 \\When they had read it\\ (\\anagnontes\\). Second aorist active
 participle of \\anagin“sk“\\. Public reading, of course, to the
 church. \\They rejoiced\\ (\\echarˆsan\\). Second aorist (ingressive)
 passive indicative of \\chair“\\. They burst into exultant joy
 showing clearly that they did not consider it a weak compromise,
 but a glorious victory of Gentile liberty. \\For the consolation\\
 (\\epi tˆi paraklˆsei\\). The encouragement, the cheer in the letter.
 See \\parekalesan\\ in verse
 # 32
 Consolation and exhortation run into one another in this word.

04330
 \\Being themselves also prophets\\ (\\kai autoi prophˆtai ontes\\). As
 well as Paul and Barnabas and like Agabus
 # 11:27-30
 for-speakers for Christ who justify the commendation in the
 letter (verse
 # 27
 "with many words" (\\dia logou pollou\\), "with much talk," and no
 doubt with kindly words concerning the part played at the
 Conference by Paul and Barnabas. \\Confirmed\\ (\\epestˆrixan\\).
 See note on "Ac 14:22"
 It was a glorious time with no Judaizers to disturb their
 fellowship as in
 # 1-3

04331
 \\Some time\\ (\\chronon\\). Accusative after \\poiˆsantes\\, "having done
 time." How long we do not know.

04332
 \\But it seemed good unto Silas to abide there\\ (\\edoxe de Silƒi\\
 \\epimeinai autou\\). This verse is not in the Revised Version or in
 the text of Westcott and Hort, being absent from Aleph A B
 Vulgate, etc. It is clearly an addition to help explain the fact
 that Silas is back in Antioch in verse
 # 40
 But the "some days" of verse
 # 36
 afforded abundant time for him to return from Jerusalem. He and
 Judas went first to Jerusalem to make a report of their mission.

04333
 \\Tarried\\ (\\dietribon\\). Imperfect active of \\diatrib“\\, old verb to
 pass time, seen already in
 # 12:19; 14:3,28
 \\With many others also\\ (\\meta kai heter“n poll“n\\). A time of
 general revival and naturally so after the victory at Jerusalem.
 It is at this point that it is probable that the sad incident
 took place told by Paul in
 # Ga 2:11-21
 Peter came up to see how things were going in Antioch after
 Paul's victory in Jerusalem. At first Peter mingled freely with
 the Greek Christians without the compunctions shown at Caesarea
 and for which he had to answer in Jerusalem
 # Ac 11:1-18
 Rumours of Peter's conduct reached Jerusalem and the Judaizers
 saw a chance to reopen the controversy on the line of social
 customs, a matter not passed on at the Jerusalem Conference.
 These Judaizers threaten Peter with a new trial and he surrenders
 and is followed by Barnabas and all the Jewish brethren in
 Antioch to the dismay of Paul who boldly rebuked Peter and
 Barnabas and won them back to his view. It was a crisis. Some
 would even date the Epistle to the Galatians at this time also,
 an unlikely hypothesis.

04334
 \\Let us return now and visit the brethren\\ (\\epistrepsantes de\\
 \\episkeps“metha tous adelphous\\). Paul takes the initiative as the
 leader, all the more so if the rebuke to Peter and Barnabas in
 # Ga 2:11-21
 had already taken place. Paul is anxious, like a true missionary,
 to go back to the fields where he has planted the gospel. He uses
 the hortatory subjunctive (\\episkeps“metha\\) for the proposal (
 See note on "Ac 15:14"
  for this verb). Note the repeated \\epi\\ (\\epi-strepsantes\\ and
 \\episkeps“metha\\). There is special point in the use of \\dˆ\\
 (shortened form of \\ˆdˆ\\), now at this juncture of affairs (cf.
 # 13:2
 \\How they fare\\ (\\p“s echousin\\). Indirect question, "how they have
 it." The precariousness of the life of new converts in pagan
 lands is shown in all of Paul's Epistles (Furneaux). So he wanted
 to go city by city (\\kata polin pƒsan\\).

04335
 \\Was minded to take with them\\ (\\ebouleto sunparalabein\\). Imperfect
 middle (\\ebouleto\\), not aorist middle \\ebouleusato\\ of the Textus
 Receptus. Barnabas willed, wished and stuck to it (imperfect
 tense). \\Sunparalabein\\ is second aorist active infinitive of the
 double compound \\sunparalamban“\\, old verb to take along together
 with, used already about John Mark in
 # 12:25
 and by Paul in
 # Ga 2:1
 about Titus. Nowhere else in the N.T. Barnabas used the
 ingressive aorist in his suggestion.

04336
 \\But Paul thought not good to take with them\\ (\\Paulos de ˆxiou--mˆ\\
 \\sunparalambanein touton\\). The Greek is far more effective than
 this English rendering. It is the imperfect active of \\axio“\\, old
 verb to think meet or right and the present active infinitive of
 the same verb (\\sunparalamban“\\) with negative used with this
 infinitive. Literally, "But Paul kept on deeming it wise not to
 be taking along with them this one." Barnabas looked on it as a
 simple punctiliar proposal (aorist infinitive), but Paul felt a
 lively realization of the problem of having a quitter on his
 hands (present infinitive). Each was insistent in his position
 (two imperfects). Paul had a definite reason for his view
 describing John Mark as "him who withdrew from them from
 Pamphylia" (\\ton apostanta ap' aut“n apo Pamphulias\\). Second
 aorist active articular participle of \\aphistˆmi\\, intransitive
 use, "the one who stood off from, apostatized from" (our very
 word "apostasy"). And also as the one who "went not with them to
 the work" (\\kai mˆ sunelthonta autois eis to ergon\\). At Perga Mark
 had faced the same task that Paul and Barnabas did, but he
 flinched and flickered and quit. Paul declined to repeat the
 experiment with Mark.

04337
 \\A sharp contention\\ (\\paroxusmos\\). Our very word paroxysm in
 English. Old word though only twice in the N.T. (here and
 # Heb 10:24
 from \\paroxun“\\, to sharpen (\\para, oxus\\) as of a blade and of the
 spirit
 # Ac 17:16; 1Co 13:5
 This "son of consolation" loses his temper in a dispute over his
 cousin and Paul uses sharp words towards his benefactor and
 friend. It is often so that the little irritations of life give
 occasion to violent explosions. If the incident in
 # Ga 2:11-21
 had already taken place, there was a sore place already that
 could be easily rubbed. And if Mark also joined with Peter and
 Barnabas on that occasion, Paul had fresh ground for irritation
 about him. But there is no way to settle differences about men
 and we can only agree to disagree as Paul and Barnabas did. \\So\\
 \\that they parted asunder from one another\\ (\\h“ste apoch“risthˆnai\\
 \\autous ap' allˆl“n\\). Actual result here stated by \\h“ste\\ and the
 first aorist passive infinitive of \\apoch“riz“\\, old verb to sever,
 to separate, here only and
 # Re 6:4
 in the N.T. The accusative of general reference (\\autous\\) is
 normal. For construction with \\h“ste\\ see Robertson, _Grammar_, pp.
 999f. \\And Barnabas took Mark with him and sailed away to Cyprus\\
 (\\ton te Barnaban paralabonta ton Markon ekpleusai eis Kupron\\).
 Second infinitival clause \\ekpleusai\\ after \\h“ste\\ connected by
 \\te\\. The same participle is used here minus \\sun, paralabonta\\
 (second aorist active). Barnabas and Mark sailed out (\\ekpleusai\\
 from \\ekple“\\) from the harbour of Antioch. This is the last
 glimpse that Luke gives us of Barnabas, one of the noblest
 figures in the New Testament. Paul has a kindly reference to him
 in
 # 1Co 9:6
 No one can rightly blame Barnabas for giving his cousin John Mark
 a second chance nor Paul for fearing to risk him again. One's
 judgment may go with Paul, but one's heart goes with Barnabas.
 And Mark made good with Barnabas, with Peter
 # 1Pe 5:13
 and finally with Paul
 # Col 4:10; 2Ti 4:11
 See my little book on John Mark (_Making Good in the Ministry_).
 Paul and Barnabas parted in anger and both in sorrow. Paul owed
 more to Barnabas than to any other man. Barnabas was leaving the
 greatest spirit of the time and of all times.

04338
 \\Chose\\ (\\epilexamenos\\). First aorist middle (indirect) participle
 of \\epileg“\\, choosing for himself, as the successor of Barnabas,
 not of Mark who had no place in Paul's plans at this time.
 \\Commended\\ (\\paradotheis\\). First aorist passive of \\paradid“mi\\, the
 same verb employed about Paul and Barnabas
 # 14:26
 on their return from the first tour. It is clear now that the
 sympathy of the church at Antioch is with Paul rather than with
 Barnabas in the cleavage that has come. The church probably
 recalled how in the pinch Barnabas flickered and went to the side
 of Peter and that it was Paul who for the moment stood _Paulus
 contra mundum_ for Gentile liberty in Christ against the threat
 of the Judaizers from Jerusalem. Silas had influence in the
 church in Jerusalem (verse
 # 22
 and was apparently a Roman citizen
 # 16:37
 also. He is the Silas or Silvanus of the epistles
 # 1Th 1:1; 2Th 1:1; 2Co 1:19; 1Pe 5:12
 It is remarkable that Peter mentions both Mark and Silas as with
 him
 # 1Pe 5:12
 at the same time.

04339
 \\Went through\\ (\\diˆrcheto\\). Imperfect middle. So Paul went forth on
 his second mission tour with heart-aches and high hopes mingled
 together. \\Syria and Cilicia\\ (\\tˆn Surian kai tˆn Kilikian\\). He
 took the opposite course from the first tour, leaving Cyprus to
 Barnabas and Mark. Probably Paul had established these churches
 while in Tarsus after leaving Jerusalem
 # Ac 9:30; Ga 1:21
 Paul would go "by the Gulf of Issus through the Syrian Gates, a
 narrow road between steep rocks and the sea, and then inland,
 probably past Tarsus and over Mt. Taurus by the Cilician gates"
 (Page). This second tour will occupy Luke's story in Acts through
 # 18:22
04340
 \\And he came also to Derbe and Lystra\\ (\\katˆntˆsen de kai eis\\
 \\Derbˆn kai eis Lustran\\). First aorist active of \\katanta“\\, late
 verb to come down to, to arrive at. He struck Derbe first of the
 places in the first tour which was the last city reached then.
 \\Timothy\\ (\\Timotheos\\). Apparently a native of Lystra ("there,"
 \\ekei\\), his Hebrew mother named Eunice and grandmother Lois
 # 2Ti 1:5
 and his Greek father's name not known. He may have been a
 proselyte, but not necessarily so as Timothy was taught the
 Scriptures by his mother and grandmother
 # 2Ti 3:15
 and, if a proselyte, he would have had Timothy circumcised. It is
 idle to ask if Paul came on purpose to get Timothy to take Mark's
 place. Probably Timothy was about eighteen years of age, a
 convert of Paul's former visit a few years before
 # 1Ti 1:2
 and still young twelve years later
 # 1Ti 4:12
 Paul loved him devotedly
 # 1Ti 1:3; 5:23; 2Ti 3:15; Php 2:19
 It is a glorious discovery to find a real young preacher for
 Christ's work.

04341
 \\Was well reported of\\ (\\emartureito\\). Imperfect passive. It was a
 continuous witness that was borne the young disciple both in his
 home town of Lystra and in Derbe. Already he had so borne himself
 that his gifts and graces for the ministry were recognized. It is
 a wise precaution that the approval of the local church is
 necessary for the licensing and the ordaining of a preacher. If
 God has called a man for the work signs of it will be manifest to
 others.

04342
 \\Him would Paul have to go forth with him\\ (\\touton ˆthelˆsen ho\\
 \\Paulos sun aut“i exelthein\\). This one (note emphatic position)
 Paul wanted (first aorist active indicative of \\thel“\\ with
 temporal augment as if from \\ethel“\\ the old form). Here was a
 gifted young man who was both Jew and Greek. \\He took and\\
 \\circumcised him\\ (\\lab“n perietemen auton\\). Any one could perform
 this rite. Paul had stoutly resisted circumcision in the case of
 Titus, a pure Greek
 # Ga 2:3,5
 because the whole principle of Gentile liberty was at stake. But
 Timothy was both Jew and Greek and would continually give offence
 to the Jews with no advantage to the cause of Gentile freedom. So
 here for the sake of expediency, "because of the Jews" (\\dia tous\\
 \\Ioudaious\\), Paul voluntarily removed this stumbling-block to the
 ministry of Timothy. Otherwise Timothy could not have been
 allowed to preach ln the synagogues. _Idem non est semper idem_.
 But Timothy's case was not the case of Titus. Here it was a
 question of efficient service, not an essential of salvation.
 Hovey notes that Timothy was circumcised because of Jewish
 unbelievers, not because of Jewish believers. \\Was a Greek\\ (\\Hellˆn\\
 \\hupˆrchen\\). Imperfect active in indirect assertion where
 ordinarily the present \\huparchei\\ would be retained, possibly
 indicating that his father was no longer living.

04343
 \\They delivered them\\ (\\paredidosan autois\\). Imperfect active, kept
 on delivering to them in city after city. This is a proof of
 Paul's loyalty to the Jerusalem compact (Knowling). The
 circumcision of Timothy would indicate also that the points
 involved were under discussion and that Paul felt no
 inconsistency in what he did. \\The decrees\\ (\\ta dogmata\\). Old word
 from \\doke“\\, to give an opinion. It is used of public decrees of
 rulers
 # Lu 2:1; Ac 17:7
 of the requirements of the Mosaic law
 # Col 2:14
 and here of the regulations or conclusions of the Jerusalem
 Conference. Silas was with Paul and his presence gave added
 dignity to the passing out of the decrees, a charter of Gentile
 freedom, since he was one of the committee from Jerusalem to
 Antioch
 # 15:22,27,32
 \\Which had been ordained\\ (\\ta kekrimena\\). Perfect passive articular
 participle of \\krin“\\, to judge, emphasizing the permanence of the
 conclusions reached by the apostles and elders in Jerusalem. \\For\\
 \\to keep\\ (\\phulassein\\). This present active infinitive likewise
 accents that it is a charter of liberty for continual living, not
 a temporary compromise.

04344
 \\Were strengthened\\ (\\estereounto\\). Imperfect passive of \\stereo“\\,
 old verb to make firm and solid like the muscles
 # Ac 3:7,16
 these three the only examples in the N.T. \\Increased\\
 (\\eperisseuon\\). Imperfect active of the old and common verb
 \\perisseu“\\ from \\perissos\\ (overplus). The blessing of God was on
 the work of Paul, Silas, and Timothy in the form of a continuous
 revival.

04345
 \\The region of Phrygia and Galatia\\ (\\tˆn Phrugian kai Galatikˆn\\
 \\ch“ran\\). This is probably the correct text with one article and
 apparently describes one "Region" or District in The Province of
 Galatia which was also Phrygian (the old-ethnographic name with
 which compare the use of Lycaonia in
 # 14:6
 Strictly speaking Derbe and Lystra, though in the Province of
 Galatia, were not Phrygian, and so Luke would here be not
 resumptive of the record in verses
 # 1-5
 but a reference to the country around Iconium and Antioch in
 Pisidia in North Galatia is not included. This verse is hotly
 disputed at every point by the advocates of the North Galatian
 theory as represented by Chase and the South Galatian theory by
 Ramsay. Whatever is true in regard to the language of Luke here
 and in
 # 18:23
 it is still possible for Paul in
 # Ga 1:2
 to use the term Galatia of the whole province of that name which
 could, in fact, apply to either South or North Galatia or to
 both. He could, of course, use it also in the ethnographic sense
 of the real Gauls or Celts who dwelt in North Galatia. Certainly
 the first tour of Paul and Barnabas was in the Province of
 Galatia though touching only the Regions of Pisidia, Phrygia, and
 Lycaonia, which province included besides the Gauls to the north.
 In this second tour Lycaonia has been already touched (Derbe and
 Lystra) and now Phrygia. The question arises why Luke here and in
 # 18:23
 adds the term "of Galatia" (\\Galatikˆn\\) though not in
 # 13:14
 (Pisidian Antioch) nor in
 # 14:6
 (cities of Lycaonia). Does Luke mean to use "of Galatia" in the
 same ethnographic sense as "of Phrygia" or does he here add the
 province (Galatia) to the name of the Region (Phrygia)? In itself
 either view is possible and it really matters very little except
 that the question is raised whether Paul went into the North
 Galatian Region on this occasion or later
 # 18:23
 He could have done so and the Epistle be addressed to the
 churches of South Galatia, North Galatia, or the province as a
 whole. But the Greek participle \\k“luthentes\\ ("having been
 forbidden") plays a part in the argument that cannot be
 overlooked whether Luke means to say that Paul went north or not.
 This aorist passive participle of \\k“lu“\\, to hinder, can only
 express simultaneous or antecedent action, not subsequent action
 as Ramsay argues. No example of the so-called subsequent use of
 the aorist participle has ever been found in Greek as all Greek
 grammarians agree (Robertson, _Grammar_, pp. 860-63, 1112-14).
 The only natural meaning of \\k“luthentes\\ is that Paul with Silas
 and Timothy "passed through the region of Phrygia and Galatia"
 because they were hindered by the Holy Spirit from speaking the
 word in Asia (the Province of Asia of which Ephesus was the chief
 city and west of Derbe and Lystra). This construction implies
 that the country called "the region of Phrygia and Galatia" is
 not in the direct line west toward Ephesus. What follows in verse
 # 7
 throws further light on the point.

04346
 \\Over against Mysia\\ (\\kata tˆn Musian\\). This was an ill-defined
 region rather north and west of Phrygia. The Romans finally
 absorbed most of it in the Province of Asia. \\They assayed to go\\
 \\into Bithynia\\ (\\epeirazon eis tˆn Bithunian poreuthˆnai\\). Conative
 imperfect of \\peiraz“\\ and ingressive aorist passive infinitive of
 \\poreuomai\\. Now Bithynia is northeast of Mysia and north of
 Galatia (province). Clearly Luke means to say that Paul had, when
 hindered by the Holy Spirit from going west into Asia, gone north
 so as to come in front of Bithynia. This journey would take him
 directly through Phrygia and the North Galatian country (the real
 Gauls or Celts). This is, to my mind, the strongest argument for
 the North Galatian view in these verses
 # 6,7
 The grammar and the topography bring Paul right up to Bithynia
 (north of the old Galatia). It is verses
 # 6,7
 that make me pause before accepting the plausible arguments of
 Ramsay for the South Galatian theory. In itself the problem is
 nothing like so important or so determinative as he makes it. But
 shall we smash Luke's grammar to pieces to bolster up a theory of
 criticism? \\And the Spirit of Jesus suffered them not\\ (\\kai ouk\\
 \\eiasen autous to pneuma Iˆsou\\). The same Spirit who in verse
 # 6
 had forbidden going into Asia now closed the door into Bithynia.
 This expression occurs nowhere else, but we have the spirit of
 Christ
 # Ro 8:9
 and the Spirit of Jesus Christ
 # Php 1:19
 \\Eiasen\\ is first aorist active indicative of \\ea“\\, old verb to
 allow.

04347
 \\Passing by Mysia\\ (\\parelthontes tˆn Musian\\). Literally, passing
 alongside or skirting Mysia, neglecting it without preaching
 there. Strictly they passed through part of it to reach Troas. \\To\\
 \\Troas\\ (\\eis Troiada\\). This city, named Alexandria Troas after
 Alexander the Great, was the seaport of Mysia, though a Roman
 colony and not counted as part of either Asia or Bithynia. New
 Ilium, on the site of the old Troy, was four miles farther north.
 It was the place to take ship for Philippi. Twice again Paul will
 be here
 # 2Co 2:12; Ac 20:6

04348
 \\A vision\\ (\\horama\\). Old word, eleven times in Acts, once in
 # Mt 17:9
 Twice Paul had been hindered by the Holy Spirit from going where
 he wanted to go. Most men would have gone back home with such
 rebuffs, but not so Paul. Now the call is positive and not
 negative, to go "far hence to the Gentiles"
 # 22:21
 He had little dreamed of such a call when he left Antioch. Paul's
 frequent visions always came at real crises in his life. \\A man of\\
 \\Macedonia\\ (\\anˆr Maked“n\\). Ramsay follows Renan in the view that
 this was Luke with whom Paul had conversed about conditions in
 Macedonia. Verse
 # 10
 makes it plain that Luke was now in the party, but when he joined
 them we do not know. Some hold that Luke lived at Antioch in
 Syria and came on with Paul and Silas, others that he joined them
 later in Galatia, others that he appeared now either as Paul's
 physician or new convert. Ramsay thinks that Philippi was his
 home at this time. But, whatever is true about Luke, the
 narrative must not be robbed of its supernatural aspect
 # 10:10; 22:17
 \\Was standing\\ (\\ˆn hest“s\\). Second perfect active participle of
 \\histˆmi\\, intransitive, periphrastic imperfect. Vivid picture.
 \\Help us\\ (\\boˆthˆson hˆmin\\). Ingressive first aorist active
 imperative of \\boˆthe“\\ (\\boˆ, the“\\), to run at a cry, to help. The
 man uses the plural for all including himself. It was the cry of
 Europe for Christ.

04349
 \\We sought\\ (\\ezˆtˆsamen\\). This sudden use of the plural, dropped in
 # 17:1
 when Paul leaves Philippi, and resumed in
 # 20:5
 when Paul rejoins Luke in Philippi, argues conclusively that
 Luke, the author, is in the party ("we" portions of Acts) and
 shows in a writer of such literary skill as Luke that he is not
 copying a document in a blundering sort of way. Paul told his
 vision to the party and they were all ready to respond to the
 call. \\Concluding\\ (\\sunbibazontes\\). A very striking word, present
 active participle of \\sunbibaz“\\, old verb to make go together, to
 coalesce or knit together, to make this and that agree and so to
 conclude. Already in
 # 9:22
 of Paul's preaching. This word here gives a good illustration of
 the proper use of the reason in connection with revelation, to
 decide whether it is a revelation from God, to find out what it
 means for us, and to see that we obey the revelation when
 understood. God had called them to preach to the Macedonians.
 They had to go.