Featured What Did Barnabas See When He Saw the Grace of God

The text demands the reader ask this question of the context. See verse 23.

Acts 11:18 When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.
19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.

This is the first use of this terminology since the resurrection and the second use in the scriptures.

 

Is this the first time the grace of God was visible and could be seen with the eye?

 

This in in the year 40/41 AD, more than ten years after the Jews began trusting in Jesus. So you are saying that the grace of God that Barnabas saw was gentiles getting saved. I must say I heartily agree.

 

You are tying some good and right things together, KY. Keep going. I can see the light is coming on.

 

Is this the first time the grace of God was visible and could be seen with the eye?
In your own words can you tell us how this is the visible manifestation of the grace of God in the same context as Barnabas seeing the grace of God?
How did you conclude this doctrinal position?

 

There was a church in Jerusalem filled with Jews, including the apostles. Why the interest now? Is this action connected with Peter and his encounter with God in Acts 10 and the displeasure of the Jerusalem Jews because of his obvious violation of the long established Jews sensibilities and prejudices concerning gentiles when he entered into the house of the Italian Cornelius?

Acts 11:1 And the apostles and brethren that were in Judaea heard that the Gentiles had also received the word of God.
2 And when Peter was come up to Jerusalem, they that were of the circumcision contended with him,
3 Saying, Thou wentest in to men uncircumcised, and didst eat with them.

 

Is the word ALSO in Acts 11:1 a word of addition.
If the individual Italian was the focus of the discussion and not the gentiles as a people group, why does the context not prove it?
If gentiles had already received the word of God, what kind of sense would the reaction of the circumcision in the Jerusalem church make after Peter gave his testimony of his encounter with God that started this context in Acts 10?

17 Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

Define "them" in the context. Define "us" in the context. Define "the like gift" in the context.

This event was 10 years after the resurrection of Jesus Christ.

 

Are we witnessing a "transition" in the purpose of God for this age in this context with Barnabas when he sees "the grace of God," something that he had not seen heretofore in the prosecution of his ministry as a prophet of God?

Is this the lifetime scenario of the parable of Jesus in Luke 14:15-25 as it unfolds in real time?

He previously bade many and then when supper was ready sent his servants to those who were previously bidden? Acts 1-7, the Jews in Jerusalem and Judaea, but they would not come.
Then he reacted by sending his servants to some who were not formerly bidden, The Samaritans. Acts 8, and some came but not enough to fill the house.
Again he broadened the area of his search for guests at the wedding supper and went down to the despicable who had certainly not been bidden. They were like dogs, they were the gentiles in Acts 10.

The house is still not quite filled and search for guests goes on, for now. When the house is filled, those who were bidden and would not come will not taste of his supper, he says.

I suggest the invitation to those who were not previously bidden to come to the supper is a matter of grace to those who were unworthy. They had no expectation of the invitation.

What do you guys think? Do we have a series of transitions that more or less changed the participants in the supper to complete the purpose of filling the house with guests?

I count 3 transitions in this parable. Is this the grace of God to those not bidden?

 

ky, I am asking you to see this in a historical context like it is intended by the author. The giving of the gift of the Holy Spirit, which amounted to salvation, because it was now the possibility of the Spirit of God to indwell the body of believers in Christ because the blood of Christ can remit sins. This was true of Jews and gentiles both, but for Jews it was not by strictly the grace of God that they received the Spirit but it was by "promise." God had promised the Jews that he would give them the Spirit over and over again but he had not promised the gentiles. Therefore, at a later date and for a different reason he gave the Spirit to gentiles who believed and then he called a man for the task of explaining all of this after he had revealed to him the heretofore unexplained eternal counsel of his will. He gave the Spirit to gentiles on the principle of grace alone. I am going to quote this man and you tell me what you think he means.

Eph 3:1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles,
2 If ye have heard of the dispensation of the grace of God which is given me to you-ward:
3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words,
4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ)
5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;
6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.
8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;
9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:
10 To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the manifold wisdom of God,
11 According to the eternal purpose which he purposed in Christ Jesus our Lord:
12 In whom we have boldness and access with confidence by the faith of him.
13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

God did not save Paul and call him to this task until the point in time that he needed him. He was saved in 37/38 AD and was commissioned as an apostle after 3 years of personal revelation of the word of the Lord (a person) in Acts 13:2 in Antioch, Syria, the place where Barnabas went after he had seen the grace of God.

One cannot ignore historical context and expect to have understanding.

 

What contextual and ethnical change took place in the days of Barnabas that brought this reaction?

Acts 15:7 And when there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe (SEE ACTS 10).
8 And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us;
9 And put no difference between us and them, purifying their hearts by faith.
10 Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

Ac 15:11 But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they.
12 Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them.
13 And after they had held their peace, James answered, saying, Men and brethren, hearken unto me:
14 Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name.

 

Ga 3:2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

Ga 3:5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

Ga 3:7 Know ye therefore that they which are of faith, the same are the children of Abraham.
9 So then they which be of faith are blessed with faithful Abraham.

Ga 3:14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

Ga 3:22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

Ga 3:25 But after that faith is come, we are no longer under a schoolmaster.

Ga 3:26 For ye are all the children of God by faith in Christ Jesus.
27 For as many of you as have been baptized into Christ have put on Christ.