harmonized with the Old Testament prophecies were in operation in Acts 15, and nowhere throughout the Acts is

there a hint that a Jew ceased from being a Jew when he became a Christian. On the contrary, he became the better

Jew, for he was believing the testimony of the law and the prophets. Even justification by faith, as preached by

Paul, was to be found in the law and the prophets, and was, therefore, not part of a mystery or secret purpose.

We have, therefore, in Acts 15 two vastly different themes. One is eternally true, and independent of

dispensational changes. The other is relatively true, but to be set aside when that which is perfect has come.

The former is doctrinal truth, the latter the practical manifestation of graciousness and love.

Returning to Acts 15, we come to the conclusion of the matter.

a Apoluo. Dismissed.

ANTIOCH.

b The epistle delivered.

The Answer.

c Paraklesis. Consolation.

Paul and Barnabas,

c Parakaleo. Exhorted.

Judas and Silas.

a Apoluo. Dismissed.

b Teaching and preaching.

We learn from these verses that, upon reading the letter from Jerusalem, the Gentiles `rejoiced for the

consolation'. The word here not only means `consolation' but also `exhortation', as can be seen in the next verse.

We read further that Judas and Silas, `being prophets also themselves, exhorted the brethren .... and confirmed

them'; and their work now being done, they return to Jerusalem. Verse 34 is an interpolation (see Revised Text),

being evidently added by some scribe because of the presence of Silas at Antioch in verse 40.

There now remain two short passages to conclude our study of the large section that we have had before us (Acts

12:24 to 16:5) of which the structure is given in outline on page 141. These further passages contain one or two

features that are far-reaching, both in their effects, and in the way they manifest the superintending hand of God,

Who worketh all things according to the counsel of His own will, and these we must consider next.

We come now to Paul's second missionary journey. Although most of the ground that was covered by Barnabas

and Paul as recorded in chapters 13 and 14 is traversed again here, the two apostles no longer share the joys and

sufferings of mutual service for, alas, as they had themselves declared at Lystra, they were men of like passions with

ourselves. We are sure that the removal of Barnabas and the substitution of Silas were of God, but it is equally true

that the Lord does not need the failure of man to accomplish His purposes.

Paul early exhibited that lovable trait that shines out so brightly in his epistles - an extreme solicitude for

the spiritual well-being of his young converts. The untranslated de in verse 36 indicates an element of urgency, and

some even think that its presence implies that Paul had raised the question of revisiting the churches of Galatia

earlier to Barnabas. However this may be, we find that although Barnabas is named first in the separation to the

work in Acts 13, it is Paul and not Barnabas who expresses the desire to revisit the scenes of his sufferings and of

the triumphs of the Lord's grace.

In verse 37, we read that Barnabas wished to take with them his nephew `John, the one called Mark'. There may

have been a variety of motives for this. Barnabas was a near kinsman of John Mark. No doubt he had felt grieved

to think that his nephew had turned back at the first, and rejoiced now to know that he had returned and was willing

to serve. We cannot say that Barnabas was entirely free from personal motives; his intentions, like those of most of

us, were probably mixed. Neither is there any reason to regard Paul's attitude as faultless. We know that Moses