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What did Barnabas see?

JD731

Well-Known Member
Acts 11:22 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.

What did Barnabas see?

A Few years ago I asked this question on a thread and no one ever gave an answer. This question raises other questions, one of which is that, given the time frame of this event, at least 10 years after the resurrection of Jesus Christ and the beginning of the Christian era, the church, the fellowship of believers, born again of the Spirit of Christ and thus becoming the sons of God, why hadn't Barnabas ever seen this before?

A follow up question that comes to mind in this historical narrative makes us ponder if this experience of the Jewish Christian Barnabas just after the apostle Peter had opened the door of faith to gentiles and had tarried in their house for two days as brothers was directly referencing this context. Acts 10:48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

Another question worthy of an answer.

What was Barnabas looking at that he defined as the "grace of God?"

Any ideas, anyone?
 

Charlie24

Well-Known Member
Acts 11:22 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.

What did Barnabas see?

A Few years ago I asked this question on a thread and no one ever gave an answer. This question raises other questions, one of which is that, given the time frame of this event, at least 10 years after the resurrection of Jesus Christ and the beginning of the Christian era, the church, the fellowship of believers, born again of the Spirit of Christ and thus becoming the sons of God, why hadn't Barnabas ever seen this before?

A follow up question that comes to mind in this historical narrative makes us ponder if this experience of the Jewish Christian Barnabas just after the apostle Peter had opened the door of faith to gentiles and had tarried in their house for two days as brothers was directly referencing this context. Acts 10:48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

Another question worthy of an answer.

What was Barnabas looking at that he defined as the "grace of God?"

Any ideas, anyone?

Barnabas seen in Antioch the Grace of God, he seen changed lives and the effects of the Grace of God.
 

Charlie24

Well-Known Member
Thanks C24. Barnabas saw "the" grace of God. Is there a contextual reason to be more specific of what Barnabas saw?

In Acts 11 the Church at Jerusalem had just discovered that Gentiles could be saved. This was the mystery Paul spoke of that was hidden from man, that God has chosen the Gentiles for salvation. Up to this point the Jews believed only a Jew could be saved.

There were some who went about preaching the Word throughout Syria, but only to the Jews. In the crowd were many Gentiles and they believed the preaching. When word got back to the Church at Jerusalem, they sent Barnabas, a man filled with the Holy Spirit, to investigate what was happening.

When Barnabas came he seen the effects of the preached Word and the Gentiles believing. He seen the changed lives and exhorted them to follow Christ and be led by the Holy Spirit, he explained to them what it means to believe in Christ, and many people we added to the Lord that day.
 

MrW

Well-Known Member
Acts 11:22 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.

What did Barnabas see?

A Few years ago I asked this question on a thread and no one ever gave an answer. This question raises other questions, one of which is that, given the time frame of this event, at least 10 years after the resurrection of Jesus Christ and the beginning of the Christian era, the church, the fellowship of believers, born again of the Spirit of Christ and thus becoming the sons of God, why hadn't Barnabas ever seen this before?

A follow up question that comes to mind in this historical narrative makes us ponder if this experience of the Jewish Christian Barnabas just after the apostle Peter had opened the door of faith to gentiles and had tarried in their house for two days as brothers was directly referencing this context. Acts 10:48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.

Another question worthy of an answer.

What was Barnabas looking at that he defined as the "grace of God?"

Any ideas, anyone?
He saw Jews and Gentiles worshiping God together. In other words, he saw the results in action of God's grace to all mankind.
 

JD731

Well-Known Member
In Acts 11 the Church at Jerusalem had just discovered that Gentiles could be saved. This was the mystery Paul spoke of that was hidden from man, that God has chosen the Gentiles for salvation. Up to this point the Jews believed only a Jew could be saved.

There were some who went about preaching the Word throughout Syria, but only to the Jews. In the crowd were many Gentiles and they believed the preaching. When word got back to the Church at Jerusalem, they sent Barnabas, a man filled with the Holy Spirit, to investigate what was happening.

When Barnabas came he seen the effects of the preached Word and the Gentiles believing. He seen the changed lives and exhorted them to follow Christ and be led by the Holy Spirit, he explained to them what it means to believe in Christ, and many people we added to the Lord that day.
Amen, C24, I think you are right but it does cause me to ask another question. If the Jews had been getting saved and become Christians since day 1 of the resurrection of Jesus Christ, why wasn't their conversion referred to as "the grace of God?" Another way of framing the same question is why is the grace of God defined in the context of gentiles (non Jews) being brought into the fellowship of the church? I reference this statement of Peter in the Jerusalem council when the apostles met to determine what responsibility the saved gentiles, who had been the object of the first missionary journey efforts of Paul and Barnabas in the region of Asia Minor, had to the Mosaic Law.

Acts 15:6 And the apostles and elders came together for to consider of this matter.

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.

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?
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.

Paul and Barnabas, upon arriving back at Antioch, had reported this to the sending church, who were mostly Jewish Christians when they had left.

Acts 14:27
And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.

Peter had opened the door of faith to gentiles at the home of Cornelius in Acts 10. This is the grace of God. Both Jews and gentiles in the same fellowship together as brothers.
 

Charlie24

Well-Known Member
Amen, C24, I think you are right but it does cause me to ask another question. If the Jews had been getting saved and become Christians since day 1 of the resurrection of Jesus Christ, why wasn't their conversion referred to as "the grace of God?" Another way of framing the same question is why is the grace of God defined in the context of gentiles (non Jews) being brought into the fellowship of the church? I reference this statement of Peter in the Jerusalem council when the apostles met to determine what responsibility the saved gentiles, who had been the object of the first missionary journey efforts of Paul and Barnabas in the region of Asia Minor, had to the Mosaic Law.

Acts 15:6 And the apostles and elders came together for to consider of this matter.

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.

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?
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.

Paul and Barnabas, upon arriving back at Antioch, had reported this to the sending church, who were mostly Jewish Christians when they had left.

Acts 14:27
And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.

Peter had opened the door of faith to gentiles at the home of Cornelius in Acts 10. This is the grace of God. Both Jews and gentiles in the same fellowship together as brothers.

I see it as the Grace of God extended to all of mankind. It was always God's intention for all of humanity to have the opportunity to be saved.

But it was necessary, as Paul said, that salvation first be offered to the Jews.

It was Israel, the Jews, that God chose to take Christ to the world (the Gentiles).
 

JD731

Well-Known Member
I see it as the Grace of God extended to all of mankind. It was always God's intention for all of humanity to have the opportunity to be saved.

But it was necessary, as Paul said, that salvation first be offered to the Jews.

It was Israel, the Jews, that God chose to take Christ to the world (the Gentiles).
Would to God all would understand this. Salvation is of the Jews, Jesus said in John 4 to the Samaritan woman.

Would you accept the fact that God dealt with the Jews under a different principle of divine dealing until they rejected his salvation (the Spirit) nationally in Acts 7 and this gave the opportunity for gentiles to be included in the church of Jesus Christ along with the few Jews who believed the gospel while God gave a national and judicial blindness to the nation? Gentiles will be saved after the church is in heaven and the Jewish nation will likewise be saved, every one of them, as a separate entity and nation at a given period in history?

He dealt with Jews under the principle of promise, aiming to keep his promises to them.
He dealt with the gentiles under the principle of grace, having made no promises to us.

After the rejection by the Jews he dealt with all under the principle of grace.
 
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JD731

Well-Known Member
Under the OT economy of God the offices that were to be held by Jesus Christ were typified by three men. They were profit, priest, and King. Those who were the types were Moses, Aaron, and David. When Jesus was on the earth he was the perfect prophet. He is at this present time on the throne of his Father making intercession for us, the perfect priest. When he takes the throne of David he will be the perfect King.

I want to present to the audience two of his prophesies in parables that are instructive to my title above, Jesus gave both of these parables during the last days of his life on earth. The fulfillment has been witnessed by every man of this church age whether they will admit it or not. A prophesy is usually from the time it is made known until the time it is fulfilled.

Here is the first parable.

Luke 14:14-24

15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God.
16 Then said he unto him, A certain man made a great supper, and bade many:
17 And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
18 And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.
19 And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.
20 And another said, I have married a wife, and therefore I cannot come.
21 So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
22 And the servant said, Lord, it is done as thou hast commanded, and yet there is room.
23 And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
24 For I say unto you, That none of those men which were bidden shall taste of my


Luke 13:6-9

6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none.
7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?
8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:
9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.

These parables are prophesies of this age when Jesus Christ had finished his work and it was supper time. Later we find out it is the marriage supper. He sent his heralds out to bid them to come and in Acts 7 they would not come. But he wanted his house to be filled with guests so he began inviting others til his house was full. A house is a family.
 

MrW

Well-Known Member
Amen, C24, I think you are right but it does cause me to ask another question. If the Jews had been getting saved and become Christians since day 1 of the resurrection of Jesus Christ, why wasn't their conversion referred to as "the grace of God?" Another way of framing the same question is why is the grace of God defined in the context of gentiles (non Jews) being brought into the fellowship of the church? I reference this statement of Peter in the Jerusalem council when the apostles met to determine what responsibility the saved gentiles, who had been the object of the first missionary journey efforts of Paul and Barnabas in the region of Asia Minor, had to the Mosaic Law.

Acts 15:6 And the apostles and elders came together for to consider of this matter.

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.

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?
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.

Paul and Barnabas, upon arriving back at Antioch, had reported this to the sending church, who were mostly Jewish Christians when they had left.

Acts 14:27
And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles.

Peter had opened the door of faith to gentiles at the home of Cornelius in Acts 10. This is the grace of God. Both Jews and gentiles in the same fellowship together as brothers.
I think it was a fair number of years before Gentiles started receiving and believing on the Lord Jesus. It seems from Scripture it took a while for Paul and Peter to understand God intended salvation to go beyond the Jews and Israel.
 

MrW

Well-Known Member
Just a note: Prophesy is a verb. Prophecy is a noun. A prophet prophesies prophecies. And they are pronounced differently. :)
 

JD731

Well-Known Member
Just a note: Prophesy is a verb. Prophecy is a noun. A prophet prophesies prophecies. And they are pronounced differently. :)
Exactly! One, such as myself should be as careful writing as he is reading and be precise in both. I will try to do better but knowing my tendencies it is likely I will make other goofs without really trying. Thanks.
 
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JD731

Well-Known Member
Exactly! One, such as myself should be as careful writing as he is reading and be precise in both. I will try to do better but knowing my tendencies it is likely I will make other goofs without really trying. Thanks.
It is instructive to note that in the four gospel accounts, Matthew, Mark, Luke, and John, there are 89 chapters that chronicles the earthly life, beginning to ending, of Jesus Christ. Of those 89 chapters exactly one third of them, 29 chapters, are concerned with the last 8 days of the life of our Lord Jesus Christ on earth. He has already been condemned to death by the national rulers of Judah and he has already responded by delaying his kingdom and national rule over Israel by necessity (they would not receive him), followed by his pronouncing a curse on his own generation whose calling it was to receive him on behalf of his chosen people as the promised Messiah and Prince of Israel.

Here are two verses that proves what I am saying in the context that I have outlined from the gospel of the King, Matthew.

Mt 12:14 ¶ Then the Pharisees went out, and held a council against him, how they might destroy him.

Mt 12:32 And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world (Aion = age), neither in the world to come.


Our Lord is speaking about two distinct ages here divided by his cross and resurrection..
"This age" is the current age that he was ministering in during his time.
That age ended at this point: Joh 19:30 When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

The age to come is this age since the resurrection while the King is absent physically. The political rulers of the nation gave voice to the people and the curse is that the nation would not be saved during this time, not that individuals would not. The nation was reckoned dead by God and it's presence passed off the scene and it was unseen for nearly two thousand years. This was by a burial in the graveyard of the nations of the world in 70 AD, the end of the generation of Jesus Christ, see Mt 1:1 & Ps 90:10) During this time both the Messiah of Israel and the body of Israel were absent the land for all this long time. The only hope for the nation Israel is a resurrection from the dead and the possession of the Holy Spirit to give them eternal life. That is in their future but every one of them left alive must be saved. Therefore there is a great baptism of fire awaiting them to purge and cleanse them. (see this future fire baptism in Mt 3:7-12)

Ro 11:13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:
14 If by any means I may provoke to emulation them which are my flesh, and might save some of them.
15 For if the casting away of them (Israel) be the reconciling of the world (kosmos), what shall the receiving of them be, but life from the dead?

Life from the dead is a resurrection.

I have not forgotten my question, "what did Barnabas see" but there are things one must know and believe to understand why God the Father replaced nearly all of those of Israel by breaking off the branches and grafting in the gentile tree and then naming this act with the title "THE GRACE OF GOD." I will pursue it further in a future post.

Meanwhile, ponder an answer to this question; why did the apostles and elders whom Jesus chose as his kingdom rulers, after the pattern established by the Moses economy, in Matthew 10 and in Luke 10 have no understanding of the sacrificial death and resurrection of Jesus Christ after his entire earthly ministry and believed instead that Jesus had come to establish his earthly kingdom? According to the statement by Luke.

Lu 19:11 ¶ And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.

This is the same day as is recorded in John 12:1.

12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.
13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.

Is there any possibility that Jesus Christ really did preach the gospel of the kingdom to Israel only and present himself as the Messiah of Israel and the Son of God like the NT says? Isn't this gospel of the kingdom fundamental to all prophecy going forward? What is the explanation for all the apostles and elders who preached with him but who abandoned him after he was put to death by the Jews and then later refused to believe that he was resurrected bodily from the dead when told?


From this point in the parable, this is future for us living today

15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.
16 Then came the first, saying, Lord, thy pound hath gained ten pounds.
17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.
18 And the second came, saying, Lord, thy pound hath gained five pounds.
19 And he said likewise to him, Be thou also over five cities.
20 And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin:
21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.
22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:
23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury?
24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.
25 (And they said unto him, Lord, he hath ten pounds)
26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.
27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.
28 ¶ And when he had thus spoken, he went before, ascending up to Jerusalem.

When Jesus comes again to establish his rule over the earth then every citizen of that kingdom will have been saved at it's beginning. (when Jesus ascends up to Jerusalem). Jesus said in John 3 that one cannot enter his kingdom without first being born again. Is that you?

Note: One should be sure they are believing God and his words .
 

5 point Gillinist

Active Member
He dealt with Jews under the principle of promise, aiming to keep his promises to them.
He dealt with the gentiles under the principle of grace, having made no promises to us.
I disagree. We see at the fall of man that God promises a redeemer to Adam and Eve and their descendants, there was no Jew or Gentile then. I would agree that the Jews were made special partakers of promises unique to them, but I also believe that many (not all) of these promises extend to believers in general.
After the rejection by the Jews he dealt with all under the principle of grace.
What do you mean by this statement? Do you mean that men have not always been saved by God's grace?
 

JD731

Well-Known Member
I disagree. We see at the fall of man that God promises a redeemer to Adam and Eve and their descendants, there was no Jew or Gentile then. I would agree that the Jews were made special partakers of promises unique to them, but I also believe that many (not all) of these promises extend to believers in general.
There were several things missing in the days of Adam that are present with us today. You were right to say there were no gentiles. That is certainly true but likewise there were no "nations." The nations were God's idea and he instituted this means of law and order in the middle of the second millennium and after the first global age.

Why did God then divide men into nations according to families and separate them with water when he divided the continents? It was to make sinful men responsible to authority. That is the first reason.

1Pe 2:13 ¶ Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;
14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.
15 For so is the will of God, .......

The second reason is because separation and division among men ensures that they have the best chance of being saved. I did not say that, God inspired it, Paul gave voice to it, and Luke wrote it down. See here;

Acts 17:22 ¶ Then Paul stood in the midst of Mars’ hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious.
23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you.
24 God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;
25 Neither is worshipped with men’s hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things;
26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds (the boundaries) of their habitation;

Why?


27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us:
28 For in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring.
29 Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.
30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:
31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.

Go back now to the time before the flood between Adam after the fall and Noah and find a single law that God gave them except the consciousness of good and evil. The only one who had a law from God was Adam and he had only ONE law. Do not eat of the tree of the knowledge of good and evil. Even a murderer had no condemnation for his act of killing his brother because there was no law against it and the murderer was protected by God. You want to talk about grace.

This is particularly significant when you consider God later gave his law through Moses to Israel where a man was put to death for gathering sticks on the sabbath because God had given a law against it.

We have much commentary on this long after we have been given much more knowledge of God.

Ro 5:12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
This is physical death he is talking about in verse 12. The graveyards prove this is true.

But watch this and understand that most all people who reads it does not believe it. I doubt you will believe it.

13 (For until the law sin was in the world: but sin is not imputed when there is no law.
14 Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come.

Adam was the only one to eat of the forbidden tree. He is the only one who transgressed the law of God. Yet all his offspring to Moses, who wrote the law of God, died. Death reigned supreme over all.

I don't have time to take this argument to the end but the point is that though God did not impute sin because he had not given a law, these men still yet fell short of the righteousness God required to have fellowship with him, which is perfect righteousness and so they all died. Why did they then die?

It is because of the consciousness of man of good and evil, right and wrong, and doing what he knows is wrong violates a man's conscience. Consider this;

Romans 2:10 But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
11 For there is no respect of persons with God.
12 For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
13 (For not the hearers of the law are just before God, but the doers of the law shall be justified.
14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another)
16 In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

But perfect righteousness cannot come by the conscience.

He 9:8 ¶ The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;

So Adam here in the text is presented as a contrasting type (figure) of Jesus Christ whom God has given to actually provide the righteousness that he requires by his perfect obedience to the law of God. When the righteousness of Christ is imputed to those of Adams race, who are under sin and death, who will receive his atonement by faith will overcome death and will have a pure conscience.

I wish I had more time to develop this thought from this text.







What do you mean by this statement? Do you mean that men have not always been saved by God's grace?

God's grace has been present and exercised in every age because God is the same in every age, he changeth not. However, He has exercised several different principles as his operative principle of divine dealing in the affairs of men. Surely you would not insist that God is still dealing with Israel under the law of Moses. If you recognize that a transition was made when Jesus died and rose again and the law of Moses ceased as the operative principle, then you are at least a little dispensational.


He 10:7 ¶ Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
11 And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:

If you understand that Barnabas, had not seen the grace of God in his previous 10 years in Judah as the Bible defines the grace of God simply because gentiles were not being saved, as the Bible defines salvation, until the incident between Pater and his 6 Jewish buddies were sent to the home of Cornelius for the express purpose of opening the door of faith for the first time to gentiles. Not only was it a door opening but Peter said to the Jewish brethren in Acts 11 that it was a baptism of the Holy Ghost. What is a baptism? It is an event of immersion. SO, the picture here is that the Holy Ghost is poured out on the heathen like water in such abundance that all they need do now is open their mouths and drink him in.

The Bible makes perfect sense if you are not too smart to just believe it like a little child.

BTW, I do not apologize for a thorough answer, even if it is long. It is past my bedtime so I did not proof read this. Excuse any typos or boo boos.
 

5 point Gillinist

Active Member
God's grace has been present and exercised in every age because God is the same in every age, he changeth not. However, He has exercised several different principles as his operative principle of divine dealing in the affairs of men. Surely you would not insist that God is still dealing with Israel under the law of Moses. If you recognize that a transition was made when Jesus died and rose again and the law of Moses ceased as the operative principle, then you are at least a little dispensational.
Ok. Just so we are clear, there are some dispensationalists who claim that people (Jew and Gentile) were saved by obeying God's law (Moses's Law for the Jews and resident aliens) prior to Christ's advent. Are you of that persuasion? That is what my question was more or less, I should have been more specific.
 

Van

Well-Known Member
Site Supporter
Obviously Barnabas saw "the grace of God." But just what aspects of God's grace did he see?

A quickie definition of grace is receiving what we do not deserve, whereas mercy is not receiving what we do deserve. So any "good thing" can be claimed to be God's grace.

From the context, some in Antioch had the courage to not only preach the gospel to Jews, but also to those who adhered to Greek customs and culture. This, then was the aspect of God's grace Barnabas saw.
 

JD731

Well-Known Member
Obviously Barnabas saw "the grace of God." But just what aspects of God's grace did he see?

A quickie definition of grace is receiving what we do not deserve, whereas mercy is not receiving what we do deserve. So any "good thing" can be claimed to be God's grace.

From the context, some in Antioch had the courage to not only preach the gospel to Jews, but also to those who adhered to Greek customs and culture. This, then was the aspect of God's grace Barnabas saw.
Consider this dilemma in Jerusalem, a place and time when Barnabas (who was one of the 70 elders chosen by Jesus Christ in Lk 10) would without question be present.

Ac 6:1 ¶ And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
4 But we will give ourselves continually to prayer, and to the ministry of the word.
5 And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch:
6 Whom they set before the apostles: and when they had prayed, they laid their hands on them.
7 And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith.

The Hebrews in this case were the orthodox among them and the Grecians were the mix who had adopted the Greek culture. It is obvious that a rift existed between them even after they were saved. The Grecians were Hellenists and if I were betting, they probably spoke Greek as their first language. Nicolas from Antioch was probably of Israelite extraction who had grown up as a gentile and at some point had converted to Judaism. Of course I cannot prove that but I am familiar with the political and cultural context of the first century in that part of the world at that time and also the prophecies concerning the northern kingdom of Israel.

Remember, at this time the Jews still maintained a national identity and their promises were still on the table. It would be in the next chapter, chapter 7, when the ruling Jews would reject the preaching of the apostles and prophets and begin a campaign of persecution against the preachers of that way.

The point is, Luke did not identify any of the events related to the early preaching to Israel recorded before Acts 10 as Barnabas seeing "the grace of God." Dead sure Barnabas would not have witnessed Jews preaching salvation to the gentiles in Jerusalem, especially since Jesus had sent the apostles and prophets out first to those only who were "bidden" with the announcement that all things are now ready and they should come to the marriage supper. Remember the parable of Jesus I quoted earlier?
 
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