Act 14:22, 15:32, 41 | Barnes | STEP | Verse 22. Confirming. Strengthening --επιστηριζοντες. The expression, "to confirm," has in some churches a technical signification, denoting "to admit to the full privileges of a Christian, by the imposition of hands."-- Johnson . It is scarcely necessary to say that the word here refers to no such rite. It has no reference to any imposition of hands, nor to the thing which is usually supposed to be denoted by the rite of "confirmation." It means simply, that they established , strengthened , made firm, or encouraged by the presentation of truth, and by the motives of the gospel. Whether the rite of confirmation, as practised by some churches, be founded on the authority of the New Testament or not, it is certain that it can receive no support from this passage. The truth was, that these were young converts; that they were surrounded by enemies, exposed to temptations and to dangers; that they had as yet but a slight acquaintance with the truths of the gospel, and that it was therefore important that they should be further instructed in the truth, and established in the faith of the gospel. This was what Paul and Barnabas returned to accomplish. There is not the slightest evidence that they had not been admitted to the full privileges of the church before, or that any ceremony was now performed in confirming or strengthening them. The souls . The minds, the hearts; or the disciples themselves . Disciples . They were as yet scholars, or learners, and the apostles returned to instruct them further in the doctrines of Christ. And exhorting them , etc. . In the faith . In the belief of the gospel. And that we must . καιοτιδει. That it is fit or proper that we should, etc. Not that it is in itself fixed by any fatal necessity; but that such is the nature of religion, and such the wickedness and opposition of the world, that it will happen . We are not to expect that it will be otherwise. We are to calculate on it when we become Christians. Why it is proper, or fit, the apostle did not state. But we may remark that it is proper, (1.) because such is the opposition of the world to pure religion, that it cannot be avoided. Of this they had had striking demonstration in Lystra and Iconium. (2.) It is necessary to reclaim us from wandering, and to keep us in the path of duty, . (3.) It is necessary to wean us from the world; to keep before one's mind the great truth, that we have here "no continuing city, and no abiding place." Trial here, makes us pant for a world of rest. The opposition of sinners makes us desire that world where the wicked shall cease from troubling, and where there shall be eternal friendship and peace. (4.) When we are persecuted and afflicted, we may remember that it has been the lot of Christians from the beginning. We tread a path that has been watered by the tears of the saints, and rendered sacred by the shedding of the best blood on the earth. The Saviour trod that path; and it is enough that the "disciple be as his master, and the servant as his lord," . Through much tribulation . Through many afflictions. Enter into the kingdom of God . Be saved. Enter into heaven. . (*) "souls" "minds" (a) "continue in the faith" (b) "that we must through"

Acts 14:22

Verse 22. Confirming. Strengthening--επιστηριζοντες. The expression, "to confirm," has in some churches a technical signification, denoting "to admit to the full privileges of a Christian, by the imposition of hands."--Johnson. It is scarcely necessary to say that the word here refers to no such rite. It has no reference to any imposition of hands, nor to the thing which is usually supposed to be denoted by the rite of "confirmation." It means simply, that they established, strengthened, made firm, or encouraged by the presentation of truth, and by the motives of the gospel. Whether the rite of confirmation, as practised by some churches, be founded on the authority of the New Testament or not, it is certain that it can receive no support from this passage. The truth was, that these were young converts; that they were surrounded by enemies, exposed to temptations and to dangers; that they had as yet but a slight acquaintance with the truths of the gospel, and that it was therefore important that they should be further instructed in the truth, and established in the faith of the gospel. This was what Paul and Barnabas returned to accomplish. There is not the slightest evidence that they had not been admitted to the full privileges of the church before, or that any ceremony was now performed in confirming or strengthening them.

The souls. The minds, the hearts; or the disciples themselves.

Disciples. They were as yet scholars, or learners, and the apostles returned to instruct them further in the doctrines of Christ.

And exhorting them, etc. Acts 13:43.

In the faith. In the belief of the gospel.

And that we must. καιοτιδει. That it is fit or proper that we should, etc. Not that it is in itself fixed by any fatal necessity; but that such is the nature of religion, and such the wickedness and opposition of the world, that it will happen. We are not to expect that it will be otherwise. We are to calculate on it when we become Christians. Why it is proper, or fit, the apostle did not state. But we may remark that it is proper,

(1.) because such is the opposition of the world to pure religion, that it cannot be avoided. Of this they had had striking demonstration in Lystra and Iconium.

(2.) It is necessary to reclaim us from wandering, and to keep us in the path of duty, Ps 119:67,71.

(3.) It is necessary to wean us from the world; to keep before one's mind the great truth, that we have here "no continuing city, and no abiding place." Trial here, makes us pant for a world of rest. The opposition of sinners makes us desire that world where the wicked shall cease from troubling, and where there shall be eternal friendship and peace.

(4.) When we are persecuted and afflicted, we may remember that it has been the lot of Christians from the beginning. We tread a path that has been watered by the tears of the saints, and rendered sacred by the shedding of the best blood on the earth. The Saviour trod that path; and it is enough that the "disciple be as his master, and the servant as his lord," Mt 10:24,25.

Through much tribulation. Through many afflictions.

Enter into the kingdom of God. Be saved. Enter into heaven. Mt 3:2.

(*) "souls" "minds" (a) "continue in the faith" Acts 13:43 (b) "that we must through" Rom 8:17

Acts 15:32

Verse 32. Being prophets. Acts 11:27. This evidently implies that they had been preachers before they went to Antioch. What was the precise nature of the office of a prophet in the Christian church, it is not easy to ascertain. Possibly it may imply that they were teachers of unusual or remarkable ability.

Confirmed them. Strengthened them; that is, by their instructions and exhortations. Acts 14:22.

(*) "prophets" "teachers" (a) "confirmed them" Acts 14:22

Acts 15:41

Verse 41. Syria and Cilicia. These were countries lying near to each other, which Paul, in company with Barnabas, had before visited.

Confirming the churches. Strengthening them by instruction and exhortation. It has no reference to the rite of confirmation. Acts 14:22.

In regard to this unhappy contention between Paul and Barnabas, and their separation from each other, we may make the following remarks:

(1.) That no apology or vindication of it is offered by the sacred writer. It was undoubtedly improper and evil. It was a melancholy instance in which even apostles evinced an improper spirit, and engaged in improper strife.

(2.) In this contention it is probable that Paul was, in the main, right. Barnabas seems to have been influenced by attachment to a relative; Paul sought a helper who would not shrink from duty and danger. It is clear that Paul had the sympathies and prayers of the church in his favour, Acts 15:40, and it is more than probable that Barnabas departed without any such sympathy, Acts 15:39.

(3.) There is reason to think that this contention was overruled for the furtherance of the gospel. They went to different places, and preached to different people. It often happens that the unhappy and wicked strifes of Christians are the means of exciting their zeal, and of extending the gospel, and of establishing churches. But no thanks to their contention; nor is the guilt of their anger and strife mitigated by this.

(4.) This difference was afterwards reconciled, and Paul and Barnabas again became travelling companions, 1Cor 9:6, Gal 2:9.

(5.) There is evidence that Paul also became reconciled to John Mark, Col 4:10, Phm 1:24, 2Ti 4:11. How long this separation continued is not known; but perhaps in this journey with Barnabas, John gave such evidence of his courage and zeal as induced Paul again to admit him to his confidence as a travelling companion, and as to become a profitable fellow-labourer. See 2Ti 4:11, "Take Mark, and bring him with thee; for he is profitable to me for the ministry."

(6.) This account proves that there was no collusion or agreement among the apostles to impose upon mankind. Had there been such an agreement, and had the books of the New Testament been an imposture, the apostles would have been represented as perfectly harmonious, and as united in all their views and efforts. What impostor would have thought of the device of representing the early friends of the Christian religion as divided, and contending, and separating from each other? Such a statement has an air of candour and honesty, and at the same time is apparently so much again, st the truth of the system, that no impostor would have thought of resorting to it.

(b) "confirming the churches" Acts 16:5