Acts 15

—Thus the young disciples were not left long without institutions and order. For edification, discipline, and defense, each community was constituted a corporation, and in each corporation elders were ordained. It was on the second visit of the missionaries that this was done. An interval was permitted to elapse that the fittest men might emerge; and already the rule, “Lay hands suddenly on no man,” was practiced before it was prescribed. Arnot.

25-27. After tarrying also at Perga, to “preach the word,” they sailed from the seaport Attalia, at the mouth of the Cestrus, direct for Antioch, their point of departure. Between two and three years had been occupied in this first missionary tour. Only some of the prominent events, enough to show the character and details of the entire work, are recorded in these two brief chapters. The breadth and depth of the sowing, and the reach and force of the results directly and ultimately achieved, can not be gathered from this mere outline.

The mother Gentile Church, now comprising sevseveral churches, was convened to hear “all that God had done with ‘its missionaries,’ and how he had opened the door of faith unto the Gentiles.” This was the first missionary meeting. And the whole Church had concern enough to come together and hear the new and marvelous story. Their interest was intensified by the fact that it was their own venture, as well as the first that had been undertaken among the Gentiles, and that it was a saving effort in behalf of their own peoples. Both the commission of Christ and the call of the Holy Ghost still make the missionary enterprise the cause of the Church, and still put its efficient support upon the conscience and heart of all Christian disciples. The rehearsal of the missionary’s work has lost none of its interest to a true-hearted believer or Church. As the Divine agent who supervises and gives success to missions, the Holy Spirit still opens the door of faith unto all peoples to whom He sends preachers of the truth.

28. In Antioch, Paul and Barnabas returned to their old ministry, and remained quietly at their toll for about two years. B.

1. And certain men which came down from Judæa taught the brethren, and said, Except ye 2 be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and 3 elders about this question. And being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. 4 And when they were come to Jerusalem, they were received of the church, and of the 5 apostles and elders, and they declared all things that God had done with them. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to 6 circumcise them, and to command them to keep the law of Moses. And the apostles and 7 elders came together for to consider of this matter. And when there had been much dis- puting, 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 8 of the gospel, and believe. And God, which knoweth the hearts, bare them witness, giving 9 them the Holy Ghost, even as he did unto us; and put no difference between us and them, 10 purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the 11 neck of the disciples, which neither our fathers nor we were able to bear? But we believe 12 that through the grace of the Lord Jesus Christ we shall be saved, even as they. Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what mira- cles 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 14 unto me: Simeon hath declared how God at the first did visit the Gentiles, to take out of 15 them a people for his name. And to this agree the words of the prophets; as it is written, 16 After this I will return, and will build again the tabernacle of David, which is fallen down; 17 and I will build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, 18 who doeth all these things. Known unto God are all his works from the beginning of the 19 world. Wherefore my sentence is, that we trouble not them, which from among the Gen-

20 tiles are turned to God: but that we write unto them, that they abstain from pollutions of 21 idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. 22 Then pleased it the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, 23 and Silas, chief men among the brethren: and they wrote letters by them after this man- ner; The apostles and elders and brethren send greeting unto the brethren which are of the 24 Gentiles in Antioch and Syria and Cilicia: forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye 25 must be circumcised, and keep the law: to whom we gave no such commandment: it seemed good unto us, being assembled with one accord, to send chosen men unto you with 26 our beloved Barnabas and Paul, men that have hazarded their lives for the name of our 27 Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also tell you the same 28 things by mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no 29 greater burden than these necessary things; That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep your- selves, ye shall do well. Fare ye well.

1,2. The issue raised, first at Antioch (v. 1) and afterward at Jerusalem (v. 5), was vital to Christian faith and experience. Its correct decision involved the very continuance of Christianity in the world. The conflict here begun has never ceased through the ages. Whether salvation is of grace alone, or of grace and human works combined, was, has always been, still is, the question at issue. The result in the one case is spiritual liberty and peace; in the other, bondage to a formal lifeless ritual, and disquiet in self-righteous working. The issue was rightly decided here; but sixteen centuries later it had to be decided again, through the apostolic Reformers.

Antioch was the center and life-spring of the evangelical movement among the Gentiles. The form of the question, here first raised, pertained to the relation of these Gentiles to the ancient Jewish ritual. Especially it turned upon the necessity of their circumcision, as the initial rite of admission into the kingdom of God. The parties, who at Antioch made the broad and positive assertion that this rite was an essential condition of salvation, were false brethren; so Paul declares (Gal. 2). Professed members of the Christian flock, they were yet actuated by nothing higher or other than the baleful spirit of Jewish proselytism. All the way from Jerusalem to Antioch they had come on a self-prompted mission, not to preach the gospel to those who had it not, nor to rejoice with those already rejoicing in the Christian hope, but to counteract the effects of a gospel faithfully preached.

Instantly and sharply Paul (Gal. 2) resisted the intrusion and antagonized the efforts of these false brethren. As fearlessly as before he had encountered the assaults of Jews without, he now meets this new attack from Jews within the fold. He knew that the Jewish believers might properly continue for a time to honor the rite of circumcision as a long familiar obligation; but that it never had been designed for and could not now be imposed upon Gentile believers. He knew, moreover, that this particular demand was a mere introduction to a larger claim—even the whole cumbrous ceremonial of the law of Moses. To accept this ritual law would be to perpetuate the old covenant upon the ruin of the new Christ, he knew, had declared the old to be outworn and useless, not to be patched upon with the new and living. The old yoke and burden of ceremonial, Christ had replaced with fresh, glad, living truth, to be learned of Him. By this truth, He had said, the receiving soul would be made free and find rest in Him! These Judaizing proselyters would take away this freedom and rest. They would despoil the gospel of Christ of all that made it a gospel—a proclamation of glad tidings. They would subvert the foundation of the Christian scheme, by denying the sufficiency of faith in Christ as the sole complete condition of salvation. And Paul further knew that the perpetuation of the Jewish spirit of exclusivism, by making Gentile believers into Jews, would continue to foster among all, Jews and Gentiles, the pride and arrogance which had for centuries cursed and destroyed God’s ancient people.

So much at least, as to the first raising of this question at Antioch, we may gather from Paul’s own narrative to the Galatians. He sought no counsel, for he needed none to instruct him, and took small part in the after conference. But the question had a vital concern to all believers, then and thenceforth. Many of the Syrian Christians were troubled and unsettled by these persistent Judaizing teachers. For their comfort, nay more, for the future being, not merely the well-being and peace, of the Church in that and in every age, a wise and authoritative decision was essential. So the Church at Antioch and its two great leaders obeyed a special Divine direction to seek such decision from the apostles and the mother Church of the Jews at Jerusalem.

3,4. A deputation, including Paul and Barnabas, was cordially received at Jerusalem, and the story of the two missionaries rehearsed. This was the first personal interview of the apostles (except Peter and James, Gal. 1: 18, 19) with Paul, although fourteen years or more had elapsed since his conversion. He speaks (Gal. 2: 9) of a private interview, in which the great leaders, Peter, John, and James, gave to Barnabas and himself the right hand of fellowship. At this interview, doubtless, Paul narrated for their information the efforts of the Judaizers at Antioch, and how he had successfully opposed them.

5,6. Very soon the same question was formally presented to the apostolic body. This second time it was brought forward and more broadly stated by comparatively honest Pharisaic believers. “It was essential,” they claimed, “that the obligation to observe all the ceremonial law of Moses should be enforced upon all Christian believers, Gentile and Jew.” At once the apostles met the issue as one demanding careful and solemn consideration. They assumed no reliance upon their infallibility as apostles, but invited the whole body of Jewish believers to confer with them upon the matter. Only thus could the deliberation be thorough, the decision unanimous and effective.

7-9. Much discussion followed the statement of the question. The sincere Jewish objectors to Paul’s free reception of the Gentiles could make this strong case: “God had appointed the ceremonial institutes of Moses, especially circumcision, as a sign of covenant with himself and a seal of admission into his kingdom. He had never repealed these ordinances. Nor had Christ formally abrogated them. Nay, in his person and his teaching he had recognized and honored them.” To these points, mainly true, the sufficient answer would be this: “God’s appointment of the Mosaic ritual was exclusively for the nation he had chosen, not for the Gentiles. The ceremonial observances were designed exclusively to teach and influence that people, to make Himself known and his saving purpose in Christ, to lead them to obedience and worship, and so fit them for earth and heaven. This he would do by these special symbols, for introductory and temporary use. But, through the misleading blindness and long disobedience of that people, that which he had devised for good they had perverted to evil. All this Christ had abundantly affirmed, and so emphatically implied the repeal of these misused, now actually useless, ceremonies. More than this, He had declared that the truth should make them free from the yoke of ordinances; that true worship was heart worship, without reference to the Temple. And, as a final chief point, the whole law of sacrifice was abrogated by its fulfillment in the death of Christ.”

Such might have been the main points of argument presented on either side in the protracted discussion which preceded the address of Peter. Without any assumption of superiority, Peter clearly presents three facts as the unanswerable grounds of a right decision in the matter. The first was that “God himself had ‘a good while ago’ introduced the innovation complained of. Fourteen years before, in connection with Peter’s special ministry to Cornelius and his company, God, who knew the hearts of those Roman Gentiles, in response to the simple faith he saw in their hearts, had given them the Holy Ghost, his very Pentecostal gift to Jewish believers. *He had thus disregarded and so broken down the dividing wall of long effete and meaningless ordinances. Nay, more, to show that God himself had substituted faith for circumcision, Peter affirms that God had purified their hearts by faith; had taken away (without circumcision and by faith) that uncleanness whose taking away had been before only symbolized by circumcision.

10. The second fact (based upon the first), Peter asserts under the form of a direct charge against the Jewish objectors. “You are tempting God, in seeking to put this yoke, which neither you nor your fathers could bear, upon these Gentile disciples, to whom it has never been commanded. Not merely undirected and useless work is this, but by it you are hindering and imperiling, instead of aiding, their salvation.” They and their fathers had long felt the law of Moses to be an intolerable burden. Its ceremonials were wearisome and meaningless, and in its moral precepts broken and sanctions incurred they could find no relief for a guilty conscience, no hope of eternal life. The law—they knew by experience—could give the knowledge of sin, but not the knowledge of salvation.

11. With the third fact, he completes their overthrow. Simply, faithfully, as taught by the Spirit of Christ, he declares that for them as Jews, as well as for the Gentiles, the grace of the Lord Jesus Christ is the only thing sufficient, and it alone is sufficient for salvation and eternal life. Thus Peter reaches Paul’s conclusion. He too affirms that the Jewish rites, though appointed and long honored of God, are now not essential, not longer binding even upon the Jew. Nay, they are hindering and hurtful; impediments in the way of the gospel.

12. The simple narration of Barnabas and Paul follows the unanswerable facts and appeal of Peter. Paul entered into no argument, nor did he directly touch the question at issue. He only told what wonders of grace God had wrought among the Gentiles, at their hands—how his Spirit had been poured forth—what multitudes had believed, and proved their faith to be divine. And this statement of the effects following upon the simple testimony to the crucified, risen, and reigning Jesus, without word of Temple or sacrifice, of ablution or circumcision, or of any outward ordinance of the Hebrew economy, this was all the part that Paul took in the great Conference at Jerusalem. But his fervent words were intently heeded, and wrought a deep impression upon “the multitude.”

13-21. James, “the Lord’s brother” (Gal. 1: 19), to whom Christ specially disclosed himself after his resurrection, closed the discussion. B.—From this time he appears as the head of the Church at Jerusalem, having virtually the character and standing of an apostle. G. P. F.—His high repute for wisdom and excellence had long given him a foremost place in the Church of Jerusalem; while the austere tone of his piety and his strong sympathy with Jewish legalism and prejudice gave him the greatest weight with the Christian Pharisees. His address accords with these peculiarities of character. He refers to Peter by his Hebrew name, and to the testimony of the Old Testament prophets upon the question before them. Appealing particularly to the prophecy of Amos, he confirms by the word of God the facts of God’s working, narrated by Peter and Paul. The passage cited speaks of the typical kingdom of David, and the once stately temple structure as now fallen; and of the spiritual kingdom and Church of the “greater David” that shall rise upon the ruins. It declares that a worldwide, all-inclusive, permanent Christianity shall succeed to the narrow, temporary Jewish system; and so implies that the Jewish is only the preparation for the Christian. And God, the foreknowing and foreplanning, had ordained this from the beginning. His ultimate plan included a Church in which Gentile as well as Jew should receive salvation by faith in the name of his Christ. So, infers James, it is in accordance with this purpose declared by the prophets, that God is now “taking out of the Gentiles a people for his name.” Therefore, he concludes, we may not interfere with His work among the Gentiles, by troubling them with ceremonials that He has laid aside.

Thus, in harmony with Peter, James conclusively advocates the exemption of the Gentile Christians from the ritual burdens of the Mosaic law. Only upon certain matters bearing upon educated prejudices and unrecognized sin, he recommends a frank expression of opinion; and this in aid both of Jewish and Gentile believers. The result, embodied in the letter, was the fruit of honest and thorough consideration of the working and the word of God, by good and inspired men. The conference was conducted in the fear of God, without bigotry or assumption on the part of any, but with the simple desire of all to ascertain and declare the mind of God.

22-29. Points in the Letter to the Gentile Churches.—This first written document of the New Testament was necessary, in order that the judgment of the Apostolic Church upon so vital a matter might be accurately conveyed to the entire Gentile world. It was borne by trustworthy messengers—Silas (called Silvanus by Paul) and Judas Barsabas. It was addressed to the Gentile Christians of Syria and Cilicia.

The introduction—much the longest portion—expresses a strong judgment respecting the original parties to the issue now decided by the apostles and brethren. The Pharisaic opponents of Paul and Barnabas are characterized as troublers and subverters of souls—thus sustaining all that Paul says of them to the Galatians. Their demand of circumcision and other legal observances as essential to salvation is declared to be soul-destructive, and their mission wholly unauthorized. For Barnabas and Paul the letter expresses only warm affection, and a deep appreciation of the suffering and self-sacrifice in which they were the pioneers of the great missionary host of Christ. The 28th and 29th verses contain the formal decision of the question submitted. B.

The decision of the Holy Spirit, given them as leaders of the Church, is laid down as the primary and decisive determination on the matter; and their own formal decision follows, as giving utterance and scope to his will and command. A.—The apostles, and those joining with them in this act, claim for their own decision a divine authority, as having been suggested or inspired by the Holy Ghost. J. A. A.—By this decision, the apostles and Church at Jerusalem—the natural guardians of whatever it might have been right to preserve in the ancient dispensation—gave their solemn and final approval to that version of the gospel which Paul had preached by the revelation given to him. The emancipation of the Gentile converts from Jewish rites involved far more than their personal liberty. It abolished that separation of the race of Israel from the other nations, of which circumcision was the sign and seal; and, in place of the divine favor of which they boasted as the sons of Abraham, acceptance with God was offered to Jew and Gentile in common through the new spiritual bond of faith in Christ. And, as the speech of Peter declares,

Four things they recommend the Gentile Christians to abstain from. Three of these touched merely the law of charity and kindness as between Gentile and Jew. They were: the use of meats that had been offered in sacrifice to idols; the blood of slaughtered animals, often used at idol feasts; and things strangled, or cattle that had not been slaughtered but suffocated in their blood. There were two reasons for the prohibition of these things, which in themselves were not sinful. First and chiefly, out of proper regard to the educated prejudices of the Jews, who detested and were scandalized by these idol sacrifices and methods of preparing them. Secondly, the restrictions were greatly helpful to the Gentiles also. They aided in disentangling them from the old connections of heathenism, and in breaking the force of life-long idolatrous customs. The fourth prohibition respects a positive sin, yet is here classed with things indifferent. No more striking proof than this do we find of the utter lapse of morality itself out of the heathen systems of religion. For no form of personal impurity was in these systems counted a sin. Obviously upon this point there was necessity for the instruction of Gentile believers, and the awakening of a conscience of sin respecting this matter of “fornication.” And proper deference to the Jews also required this restriction, for they were scrupulously sensitive to the crime of unchastity. B.

This letter is a model of Christian toleration. It is not weighted with anathemas: it does not even use the tone of command: it is not the promulgation of a decree. After explaining the cause of the disputation, it goes no further than to tell the churches they would do well to conform to the resolutions passed at Jerusalem. The letter recognizes the inspiration of the Holy Spirit as shared by all who took part in the council. De P.

30. So when they were dismissed, they came to Antioch: and when they had gathered the 31 multitude together, they delivered the epistle: which when they had read, they rejoiced for 32 the consolation. And Judas and Silas, being prophets also themselves, exhorted the breth- 33 ren with many words, and confirmed them. And after they had tarried there a space, they 34 were let go in peace from the brethren unto the apostles. Notwithstanding it pleased Silas 35 to abide there still. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also.

36. And some days after Paul said unto Barnabas, Let us go again and visit our brethren in 37 every city where we have preached the word of the Lord, and see how they do. And 38 Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not 39 with them to the work. And the contention was so sharp between them, that they de- parted asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; 40 and Paul chose Silas, and departed, being recommended by the brethren unto the grace of 41 God. And he went through Syria and Cilicia, confirming the churches.

1. Then came he to Derbe and Lystra: and, behold, a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father 2 was a Greek: which was well reported of by the brethren that were at Lystra and Iconium. 3 Him would Paul have to go forth with him; and took and circumcised him because of the 4 Jews which were in those quarters: for they knew all that his father was a Greek. And as they went through the cities, they delivered them the decrees for to keep, that were 5 ordained of the apostles and elders which were at Jerusalem. And so were the churches established in the faith, and increased in number daily.

6. Now when they had gone throughout Phrygia and the region of Galatia, and were for- 7 bidden of the Holy Ghost to preach the word in Asia, after they were come to Mysia, they 8 assayed to go into Bithynia: but the Spirit suffered them not. And they passing by Mysia 9 came down to Troas. And a vision appeared to Paul in the night; There stood a man of

10. Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering 11 that the Lord had called us for to preach the gospel unto them. Therefore loosing from 12 Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days.

THE collision of natural affection in Barnabas with the somewhat unchastened, untempered zeal of Paul produced a contention between them. Sharp words passed and mutual recriminations, and the feelings of both parties were exasperated—alas! so much so that they found it impossible to work together; they must henceforth choose different spheres of duty. How? Are these apostles? Are these two of God’s most eminent saints? Are these two eminent pillars of the Church of Christ? Yes, apostles, and saints, and pillars, not as our fancy portrays them, nor as they are now, in the calm and deep repose of Paradise, but as they were in the struggles and collisions of daily life. E. M. G.—Since this incident did occur, it is good that it is recorded; since, if it gives us much to lament, it gives us not a little to learn. It humbles us to perceive the relatively small, but not the less disfiguring, blemish on such revered countenances. Frequently the best men are sadly inconsistent; and, even in the most eminent Christian, nature at times is stronger than education! And this first dispute of which we read in the annals of God’s kingdom, by what a countless number of others has it been followed in later ages, frequently from causes yet more trifling. Van O.

30, 31. The Reading of the Letter, and its Happy Effects upon the Gentile Christians.—It was not the requisitions of the apostolical epistle that excited joy at Antioch, but the comforting assurance that their faith was not vain, or their souls in jeopardy. J. A. A.—The Gentiles were confirmed in their freedom from the ceremonial law; and the yoke of that law was broken for the Jewish believers. Unity and peace were established between Jew and Gentile; and both were indoctrinated anew, with fresh authority from the Holy Ghost, in the blessed simplicity and pure spirituality of the Gospel of Christ.

Thus, once and for all time, was decided the question of spiritual liberty or bondage, of grace or works. The full points and reasonings of the decision are found in Paul’s matchless Epistles to the Romans, the Corinthians, and the Galatians. And the world has needed them. For centuries without them, it relapsed into a civilized idolatry and barbarism. Brought again into the light at the Reformation, they have proved their power afresh for these three hundred years. And they are needed, above all needs of humanity beside, in all their blessed power to-day!

35. Returning from Jerusalem with Silas and Judas, Paul and Barnabas resumed for a short period their customary labors in Antioch and the adjacent region of Syria.

Gal. 2 : 11-21. Peter’s Temporary Weakness and Defection at Antioch.—During this interval, according to the order of Paul’s narrative, occurred that strange conduct of Peter, for which Paul felt constrained publicly to rebuke the older apostle. With the thrice-uttered monitory question and solemn charge of his risen Lord graven on his soul, with all the special help and continuous inworking of the Holy Ghost, and even after many years of unflinching boldness under the severest tests of fidelity, yet here, for a very brief period, we find Peter enacting over again the old cowardice and dissimulation. This he did by disowning his own recent intense protest in the Council; by trampling under foot the Gospel principles respecting social intercourse with Gentiles, which he had so long and so signally illustrated in his practice. On his first arrival at Antioch he fellowshiped freely with Gentile believers. But to gratify certain brethren by complying with their strong Jewish prejudices—and this out of mere deference to their high position in the Church at Jerusalem—Peter withdrew from the society of the Gentiles. There was here no question of a wise expediency, or of proper consideration for tender consciences, respecting things non-essential. As it had been long years before, his yielding was prompted solely by a weak fear of man. And not only did he withdraw, but he led others, including even Barnabas, to withdraw with him; and Paul charges them all with “playing the hypocrite” in the matter. Such conduct was peculiarly reprehensible, as promoting a divisive influence at this most critical period in the introduction of Christianity. It was a positive sanction, by one who had long been the foremost of the Apostles, of the very heresy that the Jewish council had just condemned; viz.: that circumcision, and not faith, was essential to salvation. And this heresy was now, in every place, assaulting and endangering the life of the infant Church.

While Paul’s rebuke was personal, it went argumentatively to the very heart of the question at issue. In its complete statement of the essential principles of the Gospel as compared with the Law, it presents a grand epitome of his chief Epistles. That the rebuke was rightly received, and was effectual in reënforcing Peter’s courage and faith, and so restoring him to fidelity, is evident. For in one of his own letters he refers to “the Epistles of our beloved brother Paul,” “Epistles in one page of which his own censure is recorded.” But, temporary as was this defection of one so thoroughly taught and tried, it is a strange sad story. It impresses a fact and points a warning that may well be pondered by the best, the strongest, and most active Christian soul!

36-39. The Quarrel between Paul and Barnabas.**—This second painful occurrence followed not long after. It was a sharp personal discussion, in which each had some reason on his side, yet both were faulty. They only proved that they were, as they had said to the Lystrans, men of like passions as others. The plain story of imperfection indicates an authentic and honest record. It suggests a strong presumption of the truth of the narrative, as well as the genuine earnestness and positive convictions of the men. Good men they were; both set apart by the Holy Ghost; old friends and long work-fellows in eminent service, signally honored and prospered of God. Yet, in connection with the proposed renewal of this very work for God and man, they quarreled—nay, more, they finally parted asunder.

It was a matter bearing upon personal peculiarities that led to the quarrel. Paul’s ever unyielding principle could make no allowance for what seemed to be, and probably was, weakness in John Mark. Barnabas, who had just before himself yielded to Peter’s wrong example, could more readily overlook Mark’s weakness. His love, too, to his young kinsman, who had now returned from Jerusalem ready for toil, and his strong desire to have Mark permanently engaged in Christian work, joined possibly with some remaining vigor of the old nature, led him to persist to the point of entire separation from Paul.

But God overruled the result to double the work and the workmen. Instead of two went forth four; and into two fields of labor, instead of one. And no bitterness was left behind, for we find Paul afterward speaking of Barnabas as his equal in active and successful toil; and of Mark as his “fellow-laborer,” “profitable to the ministry,” and a “comfort” to himself. We may add, that good men as well as earnest missionaries have differed ever since. And, as here, God has forborne with their imperfections, and in many cases He has wrought a greater good out of their personal differences.

While we have no record of the labors of Barnabas and Mark in Cyprus (as we have none of the many other laborers—apostles and disciples), the ultimate marked success of the gospel in Cyprus may justly be attributed in great part to their faithful and efficient ministry.

40,41. The Second Missionary Journey of Paul.**—More than two years had elapsed since his return from the First Journey. The Second was begun A. D. 51, and occupied between three and four years, including eighteen months at Corinth, until A. D. 54. The account is included in chapters 15 : 40, 41 to 18 : 22. The 41st verse, with the first twelve verses of chapter 16, merely outline a very long course of travel and labor, covering many months. With Silas, he goes through the provinces of Syria (in part) and Cilicia, Phrygia and Galatia, visiting their chief cities, and tarrying again in Derbe, Lystra, Iconium, and the neighboring Antioch. At length, from Troas, on the coast, he crosses to Europe, and preaches first at Philippi in Macedonia. A fact of special interest, to be noted here, is that Paul had no further thought in starting out than to visit the churches already established, in the field previously visited by Barnabas and himself. From place to place, and definitely from Asia to Europe, he was led by the Holy Spirit; and, as he was directed, he went. B.

41. Syria and Cilicia.** In consequence of the range of Mount Taurus, the Eastern (or “Flat”) Cilicia has a greater geographical affinity with Syria than with Asia Minor. Hence “Syria and Cilicia” appears in history almost as a generic geographical term, the more important district being mentioned first. Within the limits of this region Saul’s activities were first exercised in studying and in teaching at Tarsus, and in founding those Churches which were afterward greeted in the Apostolic letter from Jerusalem as the brethren “in Antioch, and Syria, and Cilicia,” and which Paul himself confirmed after his separation from Barnabas, traveling through “Syria and Cilicia.” H. (See map, p. 94.)

1-5. Timothy ordained and joined to Paul’s Missionary Company.**—Paul had reached the familiar region of Derbe, Lystra, and Iconium, ascending into Lycaonia from Cilicia through the pass known as the Cilician Gates, a great fissure in the Taurus Range, extending eighty miles north and south. Living in Lystra, Timothy had probably been converted under the ministry of Paul, four or five years before. From his mother and grandmother he had received impressions of truth in earliest childhood. And since his conversion to Christ he had specially commended himself to the brethren in the three cities of Lystra, Iconium, and Antioch (2 Tim. 2 : 10, 11). This “good report from those without” (1 Tim. 3 : 7), together with Paul’s own impression of his Christian character, and of his fitness for ministry in the Gospel, led the apostle, under divine guidance, to impress him into Christ’s service. Gladly and gratefully Timothy gave himself to missionary toil, and, “after he had made a good confession before many witnesses,” was solemnly set apart by the laying on of the hands of Paul and of the elders in those churches. And from thenceforth the relation between the apostle and this youthful disciple was most intimate and tender. A son, indeed, in the depth and constancy of Paul’s affection, as well as “in the faith,” was this earnest, single-hearted Timothy accounted by the apostle; as many touching passages in his two Letters amply prove.

Paul had two sufficient reasons for circumcising Timothy, before inducting him into the ministry: the chief one was that as an uncircumcised Jew Timothy could not be admitted into the synagogues, nor listened to with respect by the unconverted Jews. Besides this positive necessity, no principle was compromised in the case of Timothy. Further, Paul was willing to avail himself of this opportunity (as he did of one other, Acts 21) practically to correct certain misrepresentations that his enemies had made against him—the same that had been made against the Master: that he had despised and blasphemed the law of Moses. And it is to be noted that Paul’s refusal to circumcise Titus, while at Jerusalem (Gal. 2 : 3-5), was perfectly consistent with his action here. For Titus was a Greek—a heathen born; with no claim to the Jewish rite or privilege. Those who demanded his circumcision did it upon the express grounds that the Gentiles must become Jews before they could become Christians; that the burden of ceremonials must be assumed, and especially circumcision, as an essential condition of salvation. All this was in direct contradiction of the principles affirmed by the Council: that the Gentiles were free from the yoke of the Mosaic Law; and that faith, not circumcision, was the only essential to salvation. In the case of Titus, Paul was intolerant in defense of vital principles. In the case of Timothy, he was tolerant of mere prejudices, that he might help the more effectually to remove them; that unconverted Jews might not be repelled from the Christian teacher and the Christian truth. In this case, he “became unto the Jews as a Jew, that he might gain the Jews.” And that no inconsistency was thought of or recognized in this action we know by the statement immediately following, respecting the decrees of the Council.

6-8. After preaching throughout the Region of Phrygia and Galatia, they pass over Asia to Troas.—Under the names of Phrygia and Galatia, whose boundaries are entirely indefinite, the central tableland region of Asia Minor is here referred to. At this time Paul must have planted the churches of Galatia, though Luke makes no record here. For these churches are referred to as confirmed by Paul in his next succeeding journey (Acts 18 : 23). B.

Luke makes no mention of any of Paul’s Epistles, or even of the fact that he wrote a single Epistle; and yet, in dictating the Acts by the agency of Luke, the Holy Spirit appears to have his divine eye on what had been already given, or would be hereafter given, by himself to the world in those Epistles by the hand of Paul. Here is the ground of the argument handled by Dr. Paiey in his “Horæ Paulinæ.” The Acts and the Epistles are from one Spirit. No wonder that there is a beautiful harmony among them, more deeply felt because not the result of effort and art, but of oneness of origin from the Spirit of truth. W.

How they were forbidden by the Spirit of Christ to preach in Asia—the Roman province bordering upon the Ægean Sea—and how hindered from going northeastward into the larger province of Bithynia, we are not informed. The curiosity that desires to investigate such a question is wholly ungratified by the Scripture. Paul was made to understand the mind of the Spirit, and—the only real point of rational interest—he obeyed it! And, to every one cherishing the same obedient spirit, the mind of God will in some assured way be made known. Why their proposed movements were thus divinely hedged round on every side save that of the sea, is clearly intimated in the summons that so soon followed: to cross the sea, and enter Europe! So plainly it appears that the Gospel’s first marked entrance into Europe was definitely directed by the Lord Christ.

9,10. Paul’s Vision at Troas.—Alexandria Troas, this seaport and free city, upon or near the site of ancient Troy, had been named. B.—Nearly four centuries had passed since the Macedonian conqueror crossed the narrow strait of the Hellespont, to overthrow the great despotism that enthralled Asia; and now, near that plain of Troy, on which Alexander stayed to indulge the dream of rivaling the fame of his ancestor, Achilles, at the very city named in the conqueror’s honor, Paul beheld in vision another “man of Macedonia,” uttering the cry of the western world suffering beneath the despotism of sin, and calling to the soldiers of the Cross, “Come over and help us.” The power which had led Europe to the armed conquest of Asia was the first to invite conquest from the spiritual force of which Asia had been the primeval cradle. S.—This vision is still perpetuated. The cry of humanity in its sense of need—its guilt and wretchedness, its helpless, hopeless despair—is still sounding now from East to West, as then from West to East. It comes from every heathen continent, and from the many islands,

Northern Shores of the Ægean Sea. (Note Troas, in the province of Asia; the seaport Neapolis, at the head of the Strymonic Gulf; Philippi, on the Via Egnatia; Thessalonica, at the head of the Thermale Gulf; and Berea.)

to the Church of every region, and to the Christian of every name. B.—And it has been abundantly shown that it is death to a Church or a Christian either not to hear this cry, or, having heard it, not to heed it. Riddle.

Luke, “the beloved physician” and “the brother whose praise is in all the Churches,” who, in his native place, Antioch, had labored with Paul, joined the three missionaries at Troas. Although the historian of all these events, and the companion of Paul in a large part of his journeying, he nowhere alludes to his presence otherwise than by the words “we” and “us” in the narrative.

11,12. From Troas across the Ægean to Neapolis and Philippi.—Paul’s “immediate endeavor to go into Macedonia” was succeeded by finding a vessel about to sail for Neapolis. B.—And these four men go on board the vessel—Paul, with his fervent soul and his strong intellect; Silas, with his zeal and his prophetic gifts; Luke, with his scholarly culture and professional accomplishments; and Timothy, with his youthful earnestness and as yet undeveloped powers for work. These four men, guided by the Divine Spirit, COME TO EUROPE! And that ship has in it the seeds of all that is to be developed in the religion and learning, the philosophy, legislation, art, science, and everything else that has made European nations the acknowledged regal masters of the world. T. B.—The very elements prospered this outward voyage; so that their course was direct, by Tenedos, Imbros, and Samothracia; and the eighty miles was accomplished in two days.

Macedonia was previously a prominent kingdom of ancient Greece, now a Roman province. It had been a military kingdom, and its cities had not received the culture of Athens, nor shared the commercial prosperity of Corinth. The truth, therefore, had a readier reception, and found fewer obstacles than afterward in those cities.

From Neapolis, a Macedonian harbor on the Strymonic Gulf, they followed for ten miles one of the great Roman roads, over a lofty ridge extending from Mount Pangæum, and then descending into the plain of Philippi. Upon this plain, B. C. 42, Anthony and Augustus (afterward emperor), in a final, decisive battle, had defeated Brutus and Cassius. As a monument of that signal victory, Augustus had planted a Roman colony upon, or near, the site of the older Macedonian city. Of the border-tract of Eastern Macedonia, which formed the barrier against Thrace with its barbarous hordes, Philippi was the chief city. As a colony, settled with freedmen and veteran soldiers, organized as to its government, laws and social customs on the model of imperial Rome, and as a frontier defensive post, its privileges and its distinction were great. B.—And now a Jewish apostle came to the same place, to win a greater victory than that of Philippi, and to found a more durable empire than that of Augustus. H.