TRACINGS FROM THE ACTS OF THE
APOSTLES
XI. THE FIRST MISSIONARY
JOURNEY
ACTS XIII. 44— XIV.
"THE kingdom of heaven is like unto a net, that was cast
into the sea, and gathered of every kind; which, when it was full, they drew to
shore, and sat down, and gathered the good into vessels, but cast the bad away"
(Matt. xiii. 47, 48). Thus had the Lord foretold what the kingdom should
resemble after His departure. The parable being a similitude of the kingdom of
the heavens, it necessarily described only what would be true when the King had
ascended into the heavens ; and from the cast of the parable it is apparent,
when we read it, that the Lord was contemplating the blessing of Gentiles
equally with that of those who had been Jews. The net, He said, gathered of
every kind. Now that parable, as far as the parable went, stopping short of its
full explanation, was to receive abundant illustration at Antioch in Pisidia.
And Paul and Barnabas, neither of whom had heard the Master deliver it, were,
more than any of the Twelve, to be witnesses of its fulfilment. Paul had
preached a gospel never heard in that city or country before. Its first, effect
was to interest and to attract the congregation in that synagogue. The tidings
were by the assembled company wholly unexpected, and the two, strangers to all
there, travellers it would appear, whose purpose and service were hitherto
unknown, stood forth, one as the herald, but both as witnesses to the truth of
that of which Paul spake.
Interest had been aroused. Earnest souls had
followed the strangers, their hearts, it appears, opening up to the truth,
whilst the whole company had manifested an unusual interest in all that they
had heard. Were Paul and Barnabas silent during the week whilst waiting for the
next Sabbath? Any opportunity for a public meeting during the interval may,
very probably, have been denied them. Yet, we may be pretty sure that personal
intercourse with them, if sought for, was not denied; and, probably, long ere
the next Sabbath drew nigh, the two found themselves no longer quite alone.
Hearts, we see, had been touched, and grace doubtless had been laid hold of by
some, before opposition was manifested and open rejection of the truth was
unmistakably displayed. Souls were already being cared for; the good fish were
being, and about in large numbers to be, put into vessels; whilst the bad fish,
the rejecters of Divine grace, were cast away. The parable was receiving an
illustration, though the full explanation of it awaits its fulfilment at a
future day, when "the angels shall come forth and sever the wicked from among
the just; and shall cast them into the furnace of fire; there shall be wailing
and gnashing of teeth" (Matt. xiii. 49). Meanwhile then, as now, fishermen were
at work, looking after the good and putting them into vessels, and leaving the
bad for the angels to deal with. At Antioch, at Iconium, Lystra, and Derbe was
this service to go forward.
Next Sabbath. The week went by. The
Sabbath came, and with it an enormous increase to the accustomed congregation
in that synagogue; for almost the whole city was gathered together to hear the
Word of the Lord. Previously there had been just Jews and proselytes together ;
now there was seen a large admixture of Gentiles - natives, many of them,
doubtless, of the place. Very probably the most of them had never set foot
before within those walls. On this occasion it was evident they could not stay
away. To hear the Word of God they had come; and, though Gentiles, were
nevertheless many of them thirsting for truth such as Judaism could not supply,
but which these strangers could impart. And now began opposition to the
movement. The Jews, to their shame be it said, were filled with envy (or,
jealousy) when they saw the multitudes, and spake against the things which were
spoken by Paul, and blasphemed ("contradicting and" of the Authorised Version
should be omitted). The presence of such a multitude stirred up their jealousy.
Paul and Barnabas could command an audience such as they had never been able to
get. So what had been welcomed the previous week was now denounced and
determinedly opposed.
What is man? A Jonah would rather see Nineveh
destroyed, to sustain his reputation as a prophet, than that the vast city
should be spared on its repentance. These Jews would rather that the Gentiles
had been kept in ignorance of the Gospel, to keep up their prestige among them.
They could not bear to see these preachers drawing crowds of Gentiles to hear
the word of grace, which put all on a common level, and proclaimed that the
blessings now being dispensed were equally within the reach of and could be
shared in by all. Were Jewish prejudices and jealousy to carry the day? To that
the two Apostles would not yield for a moment! So boldly speaking out, they
declared before their opponents and the assembled company, "It was necessary
that the Word of God should first have been spoken to you: but seeing ye put it
from you, and judge yourselves unworthy of everlasting life, lo, we turn to the
Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a
light of the Gentiles, that thou shouldest be for salvation unto the ends of
the earth" (Acts xiii. 46, 47). God had then declared by the prophet Isaiah His
desire to minister blessing to Gentiles, and His purpose to provide for that
through the Lord Jesus Christ.
Turning to Gentiles, when the Jews should
judge themselves unworthy of everlasting life, had been no afterthought in the
mind of God. The Gentiles now hearing that were glad. In the scriptures given
to Israel there was found this announcement regarding them. Would the Jews
boast of a Divine written revelation given only to them? In that, it was now
shown, mercy to Gentiles was foretold. Rejoicing at this, they glorified God,
and as many as were ordained to eternal life believed. Jews and proselytes had
received blessing on the first Sabbath ; Gentiles on this the second Sabbath
shared in it, and further, the Word of the Lord, Luke writes, was spread abroad
throughout all that region. Like a river in flood overflowing its banks, the
living waters were no longer confined to the synagogue and to those who
attended there. Outside, and beyond the limits of Judaism, they forced their
way. But, unlike a river in flood, which causes so often devastation, and may
spread dismay, the preaching of the Gospel, in finding ready access to hearts,
ministered everlasting blessing and unbounded joy.
Persecution.
The ranks of Judaism, and of heathenism likewise, being thus thinned, and the
adherents of the new sect, as the Jews viewed Christians, so increasing,
measures were taken to stop, if possible, the movement; to intimidate the
converts, and to drive away the Apostles. Apparently not powerful enough in
themselves to take the forward place in this work, as their countrymen at
Corinth subsequently attempted, they stirred up the devout and honourable
women; that is, female proselytes to Judaism of some social standing at
Antioch, and with them the chief men of the city. Through these they raised a
persecution against Paul and Barnabas, and expelled them out of their coasts.
Thus a slur was to be cast on the preachers, since women of position and men of
rank in the place united to drive them away. One can understand what a handle
this might give. "Poor ignorant people," it might be said, "are easily led
astray. But see how those who are worthy to be looked up to treat such people!
The intelligent and the influential at Antioch will have none of their
teaching. Were it only us Jews who made an uproar, it might be put down to our
religious prejudices. But if the honourable people of both sexes of the native
population, the ancient and honourable, oppose it, there must be something
wrong in it." The plot was craftily conceived. Were the Apostles intimidated?
"They shook off the dust of their feet against them," - following in that the
Lord's directions both to the Twelve and to the Seventy (Luke ix. 5, x. 10,
11), - and then went to Iconium. Were the converts dismayed and depressed at
the departure of their teachers? "The disciples," we read, "were filled with
joy, and with the Holy Ghost" (Acts xiii. 52). Paul and Barnabas were gone; but
the Holy Ghost remained. They were experiencing the truth of the Lord's words
(John xvi. 22), for they had a joy which no one could take from them. The Jews
might seem to have prevailed : they were really defeated. An assembly was
planted. It stood the storm. The Jews might be filled with fury : the converts
were filled with joy, and with the Holy Ghost.
Iconium.
Travelling along the great road eastwards, Paul and Barnabas reached the
important town of Iconium, about sixty miles distant. At this point a great
road branched northward to the Euxine, to the ancient Amisus, now Samsoun,
whilst the trunk road tended eastward, though circuitously, to Tarsus in
Cilicia, and on to the Euphrates. Iconium therefore held an important position
geographically, and was the chief town of a small and independent district,
governed by a tetrarch. According to Cicero and Strabo, it was the chief town
of Lycaonia, and now called Cogni, or Konieh. It has fared better than Antioch,
for a town of considerable size still remains, whilst nothing of Antioch has
survived the biting tooth of Time.
To the synagogue the two betook
themselves, and so spake that a great number both of Jews and of Greeks
believed. The Word here had power, and bore fruit. The enemy also worked, and
raised up opposition, for the unbelieving Jews stirred up the Gentiles, and
made them evil affected against the brethren. That people, specially called out
by God to witness for Him as the one true God in contrast to idols, here as
elsewhere used heathen, and even idolaters, to stay the progress of the truth.
Everything seemed against the work. God's ancient people who believed not, and
Gentiles who had never known Him, were both arrayed against the Apostles. Yet
the work marvellously spread. Nor were the Apostles easily dismayed. "For long
time," we read, "abode they there, speaking boldly in the Lord, which gave
testimony unto the word of His grace, by granting" (rather than, "and granted")
"signs and wonders to be done by their hands." Here we read of miracles: at
Antioch we read of none. But, as is common in the work among the Gentiles, they
have a subordinate place. The word was first spoken, then miracles were wrought
in attestation of it. Results were marked, great, and, we may say, immediate:
"The multitude of the city was divided : and part held with the Jews, and part
with the Apostles." It was not work done in a corner, nor did the Apostles,
like conspirators, cany on their operations in the dark. They worked as those
who feared not the fullest publicity. They shrank not from the light. Yet their
weapon, to men, might seem a poor one - the Word of God. But it was enough. And
from the ranks of the heathen, as well as from those of their own countrymen,
converts were gained. Preachers hitherto unknown entered the city and laboured,
till Iconium was divided. What reaping had there been ! But the very success
raised a tumult, two parties being thus found within the city walls, so an
organised attack, it was determined, should be made on the Apostles. Warned as
to it, they fled to Lystra and Derbe, cities of Lycaonia, and unto the region
that lieth round about. Urban and rural districts were visited and evangelised.
By persecution the work was more widely spread; the bitterest attacks of the
enemy but helped it forward.
Lystra. In common with Iconium,
Lystra and Derbe were situated in the ancient province of Lycaonia, which at
this time had been divided into different governments. Iconium, as we have
said, was under a tetrarch; Lystra and Derbe were within the territory of
Antiochus IV, King of Commagene, and had been since A,D. 37. This fact explains
the historian's statement why they fled to Lystra and Derbe, the ruling power
of these latter cities being different from that of Iconium. About forty miles
separated Lystra from Iconium, and about twenty separated it from Derbe.
Christianity, first carried to it by Paul and Barnabas, flourished there for
several centuries. Its name is preserved in history, but the proof there of
Christianity having flourished is only to be found in the ruins of churches
which still remain, and in the modern name of the place, Bin-bir-Kilisseh -
i.e., the thousand and one churches. How has the light which once shone in it
been quenched!
A Cripple Healed. Preaching the Gospel there, a
cripple from birth, being impotent in his feet, his name unknown to us, was one
of the audience. He heard Paul speak, and was doubtless attracted by tidings to
which he had never previously listened, and unconscious of the temporal
blessing in store for him. We can fancy him sitting with his eyes fixed on the
Apostle. The Apostle now fixed his eyes on him, and perceiving that he had
faith to be healed, said with a loud voice, "Stand upright on thy feet." "He
leaped up," we read, "and walked." He was walking! To spring up was the act of
a moment, and never repeated; so the aorist tense is used by Luke in relating
it. He walked - i.e., was walking; so the imperfect tense describes it.
The Multitudes. The effect on the man described,
the effect on the multitudes is next stated. Probably the miracle had been
worked in the open air, the Apostles preaching in public, for there is no
mention of a synagogue there, nor at Derbe. Multitudes then could see what had
been done. The impotent man was on his feet, and was using his legs in a way he
had never done. All were struck with astonishment, and, speaking in their own
tongue - Lycaonian - they explained the phenomenon by the presence, as they
thought, of the gods in human form. Barnabas they supposed was Jupiter, and
Paul Mercurius, because he was the chief speaker. The whole city was astir. And
the priest of Jupiter, preparing to welcome the supposed gods in a becoming
way, brought oxen and garlands unto the gate, to honour them by sacrifice. That
intention, on learning of it, was frustrated by the immediate interposition of
the Apostles, who rending their garments, rushed, or sprang forth,* perhaps
from their lodgings, to which they had retired. Now among the people collected
with the priest and the sacrificial victims, they addressed them. The homage
they declined, and instead of receiving a sacrifice they would teach the crowd.
The text of that address Luke here relates ; we give it in full.
* The "ran
in" of the Authorised Version should be given up for "sprang forth," which is
generally accepted as better.
The Address. "Sirs, why do ye
these things? We also are men of like passions with you, and preach unto you
that ye should turn from these vanities unto the living God, which made heaven,
and earth, and the sea, and all things that are therein: who in times past
suffered all nations to walk in their own ways. Nevertheless He left not
Himself without witness, in that He did good, and gave you rain from heaven,
arid fruitful seasons, filling your hearts with food and gladness."
We
learn from this how Paul could speak to ignorant heathen, as we afterwards see
how he addressed the intelligent and the educated heathen at Athens. Of God he
speaks, the living God, the Creator of all things, even heaven, earth, and sea,
and all things that are in them. To make Him known to the Lystrans he and
Barnabas had visited their city, seeing that to become acquainted with the
Divine mind was God's desire for His creatures. That accounted for their
presence there. Idols were to be turned from, the living God was to be
acknowledged. What then could Paul tell about Him, hitherto to them unknown?
They were indebted to God, whom he preached, for rain from heaven, and for the
fruitful seasons which had so often gladdened their hearts. A God of whom they
were ignorant, and had never served, was yearly and constantly thinking of,
caring for, and ministering to them. No religion in the heathen world would
have taught them that. It was new teaching indeed. There Paul stopped. Had he
missed an opportunity of presenting the Gospel? We believe not. He was meeting
those ignorant heathen on ground which they could all understand - viz., the
blessings which as creatures they had enjoyed. He was acting in the spirit of
the Master, who when on earth addressed the multitude as they were able to hear
it (Mark iv. 33). So here Paul dwelt on the beneficence of God, manifesting His
desire to do His creatures good in filling their hearts with food and gladness.
To have quoted Old Testament scripture on this occasion would have been out of
place. What did these Lycaonians know of a Divine written revelation? To have
quoted from the writings of Greek poets might have been equally unsuitable.* He
appealed to that with which all were familiar, the rain and the crops, and told
them by whom these favours, which ministered to their daily necessities, were
provided. At Antioch in Pisidia he spoke, as we have seen, of the goodness and
faithfulness of God to Israel. At Lystra he spoke of the goodness of God to His
creatures. It is one step gained when a right thought of God is implanted in a
heart hitherto estranged from Him (Col. i, 21).
* It has been suggested that
the Apostle quoted from some lyric poet, whose name and whose writings are
however quite unknown. It is but a conjecture, incapable of proof.
Stoning. Faithful as the servants of the living God, they thus, though with
difficulty, restrained the multitudes from sacrificing to them. A new
experience now awaited Paul. He had escaped for his life from Damascus. He had
fled with Barnabas from Iconium, when an onset was made to use them
despitefully. Now pursued by Jews from Antioch and Iconium, with the cognisance
of the people of Lystra, they succeeded in stoning him. Had they accomplished
their purpose and silenced for ever the voice of that man whom they could not
overcome by their arguments? It seemed like it when they dragged him out of the
city supposing that he was dead. Thus far had they been allowed to go. But his
life was in God's hands. Something of the great things that he must suffer for
Christ's sake he had now experienced. Stoned, and left for dead, his enemies
were satisfied. Now the Lord worked and raised up His servant. For, when
surrounded by the disciples, with sorrowful hearts we may well believe, and
doubtless to the surprise of all, he rose up and re-entered the city. On the
morrow able to travel, he went with Barnabas to break new ground at Derbe. His
life seemed a charmed one. Not only did he revive, but he was able for the
twenty miles journey on the next day, and to begin in a new place to preach the
glad tidings of salvation.
Derbe. A small town Derbe appears to
have been, situated near a large lake now called Ak Ghieul, but its
identification - for no modern town represents it - is still a matter of
conjecture. Here, as we have already remarked, we have no mention of a
synagogue. The Jews, if any, must have been but few in the place. So a time of
quiet seems to have succeeded the storm experienced at Lystra. The hostile Jews
who had followed their steps from Antioch and Iconium, pursued them no farther.
And so no opposition at Derbe is even hinted at. Now, remembering that it was
generally the Jews who raised the disturbance, making Gentiles their tools, it
is not surprising, if Jews there were but few, that freedom from persecution
was vouchsafed them in that city. And with this agrees the reference by Paul,
many years later, to the treatment he met with on the journey, at Antioch, at
Iconium, and at Lystra (2 Tim. iii. 11), which omits any mention of opposition
at Derbe. Here then they were permitted to labour in peace, evangelising as was
their wont; and great blessing was the result. For they made many disciples
(Acts xiv. 21), as we should rather translate. A breathing time was granted
them.
Timothy. At this point we may notice one who was marked out
to be a most devoted companion of the great Apostle and a very true-hearted
labourer (Phil. ii. 19-22). We allude to Paul's own child in the faith, Timothy
(1 Tim. i. 2), the son of Eunice and the grandson of Lois, two godly women who
embraced Christianity. Of what town he was a native it is difficult to say.
Very probably he belonged to Lystra. Certainly the province of Lycaonia could
claim him as one of her sons, who was destined to be imperishably connected
with the early history of Christianity from his close and long association with
the Apostle Paul. Converted by Paul on his first missionary journey, Timothy
was found on his second journey to have been well reported of by the Christians
at Lystra * and Iconium (Acts xvi. 1). The work in the young man was real. It
had stood. It bore fruit. And never after had any one reason to discredit his
conversion.
* Very probably from the mention of Lystra here before Iconium
it was Timothy's native city.
His walk and his service showed
unmistakably that he was a real and earnest Christian. Converted by Paul, who
calls him his own child in the faith, we have nevertheless no details about
that change wrought in Timothy, nor have we been told when exactly, or where,
it took place; nor does Luke allude to him at all, till he joined Paul, never
to turn from him whilst the latter was in life. Details of conversions are very
rarely introduced by the beloved physician. It is interesting to note, however,
how links are formed by God of lasting continuance, though the people thus
first brought together cannot forecast their future.
The Return.
From Derbe they retraced their steps to Lystra, Iconium, and Antioch. Important
work lay before them. They had been evangelising as they passed from city to
city, and many converts were the result. Would they leave them, when just
converted, to get on as best they could? That, we learn from 1 Thess. ii. 17,
18, iii. 10, was not the desire of the Apostle Paul. Establishing converts in
the faith he knew was needed; and if permitted, he delighted to revisit former
scenes of labour to do it. And no persecution that he had met with could deter
him from such a service, though, as in the case of the Thessalonians,
circumstances might prevent it. At this time, however, there were no
hindrances, so they turned back to the cities from which they had been driven,
taking them in regular, and so in the inverse, order.
Building
up. And now teaching and pastoral care were called into exercise, the
Apostles being especially occupied with the growth and well-being of the
Christians. Revisiting those cities, they found ample scope for such service,
and were free to carry it out; for we read not of any fresh outbreak of feeling
against them in the streets of Antioch or Iconium. And even in Lystra Paul
could evidently walk in safety, though on his first visit he had been dragged
out of it for dead. The Gospel is necessarily aggressive. It arouses
animosities in those who would pose as champions of traditional religion.
Ministering to converts, however, might proceed, though even that is not always
the case, without fresh demonstration of hostility. Thus it was. So to
confirming and to strengthening the souls of the disciples Paul and Barnabas
especially addressed themselves. The spiritual life imparted through the Word
by the Spirit should exhibit growth and development. For that a teaching
ministry is provided (Eph. iv. 12). To be built up in Christ and established in
the faith is needful for the well-being of every believer (Col. ii. 7). Well
were the workmen in early days aware of this, and they sought as enabled to
effect it (Acts xv. 32, 41, xviii. 23). For this service was not confined to
Apostles; witness Judas, Silas, and also Timothy (1 Thess. iii. 2). In the Acts
we read that it was done; in the Epistles (Rom. i. 11, xvi. 25 ; 2 Peter i. 12)
we see how it could be done. Confirmation, then, in the New Testament was not
an ecclesiastical rite, but a ministering to souls. And here exhortation could
find scope for its exercise, and encouragements to stand fast in the faith
would be in season. So we read that they exhorted the disciples to continue in
the faith, adding (the historian seemingly here reproducing the very words of
the Apostles), "that we must through much tribulation enter into the kingdom of
God" (Acts xiv. 22). Fitting, indeed, was it for them thus to speak, and with
power must their exhortation have fallen on the disciples. All knew, and some
had witnessed, what Paul and Barnabas had suffered for the truth.
Of the
names of any of the converts in Asia Minor who listened to these exhortations
we are in perfect ignorance, save probably those three already mentioned,
Timothy and Lois and Eunice. For somewhere, in one or more of the cities named,
may we not without rashness hazard the conjecture that Timothy was a listener
to the two Apostles when they thus addressed the saints? Much tribulation, or
rather many tribulations, they spoke of. What such might be Timothy had seen
exemplified in the experience of Paul at Antioch, at Iconium, and at Lystra (2
Tim. iii. 11). So he would in a measure be prepared for any to which he might
some day be called. Yet, prepared too to expect deliverance in one way or
another, even as the Apostle reminded him, "Out of them all the Lord delivered
me."
Of entering the kingdom through tribulation they had spoken, yet
their hearers had already entered into it, spiritually, by the new birth (John
iii. 5). There is, however, the entering into it in person, when the Lord shall
have come for His own ; for nothing short of salvation for the whole man is
God's purpose for His heavenly saints. Between these two events, however, much
tribulation may be experienced. To this latter entrance Peter refers (2 Peter
i. 11); and of this Paul many years after reminded his own child in the faith,
as he quoted, for his benefit primarily, and surely for ours also, one of the
five faithful sayings, "If we suffer, we shall also reign with Him" etc (2 Tim.
ii. 12). These, part of Paul's last words to Timothy with which we are
acquainted, may well have recalled to his mind many incidents of that first
missionary journey, and the exhortation above quoted, given to all the
converts.
Elders. The establishing of the saints thus cared for,
provision, we find, was also made for the maintenance of order in the assembly
by the appointment of Elders. We have read of the institution of a diaconate at
Jerusalem; now of the institution of an elderhood in the different assemblies
recently formed we are to learn. Elders were officials appointed by Apostles,*
or by their delegates, as Titus, and very likely also Timothy. Of Titus being
entrusted with this service we read distinctly (Titus i. 5). Of Timothy's
authority for that there is no mention. From the tenor of 1 Timothy, we may
however say, it is not unlikely that he did appoint them, empowered for that by
the Apostle, like his brother labourer Titus. Elders were to keep order, to
rule in the assembly (1 Tim. iii. 5, v. 17; Titus i. 9). They were also to
shepherd the flock of God (1 Peter v. 1-3). And whereas- Elder was their title
of dignity, Bishop or overseer was that which described them in their work
(Acts xx. 28; 1 Tim. iii. 1-5; Titus i. 5, 7-9). Their jurisdiction, as that of
Deacons, was local.
* They, i.e., Paul and Barnabas, ordained or appointed
for them elders - so we should read. The appointment was by the Apostles, not
by the assembly.
So Paul and Barnabas appointed them in every city, and
there might evidently be several in a place (Acts xx. 17; Phil. i. 1). They
might also be such as laboured in the Word, but they were not labourers in the
Word by virtue of their office (1 Tim. v. 17). A labourer in the Word is a gift
from the ascended Christ, and given by Him to men (Eph. iv. 8); so his sphere
of service is worldwide. The Elder or Deacon was an Elder or Deacon only in the
local assembly where he served. In every city on this tour they appointed
Elders. But it does not appear that ever after the Apostle always carried out
this practice. We have no hint of any in Thessalonica, and the injunctions in 1
Thess. v. 11-13 seem to militate against the supposition of their existence in
that assembly. Further, appointed, where they existed, by the Apostles or
delegates, and made Bishops or overseers by the Holy Ghost (Acts xx. 28), we
never read that they had power to appoint Elders in their room. Apostles could
delegate power to others to ordain Elders. Those so delegated, it is plain,
could have no inherent authority to transmit their power to others. Will it be
said that 2 Tim. ii. 2 sanctions ordination by Elders, and that to the end of
time? It furnishes, it must be replied, no warrant for such an assumption. The
passage, as we have already pointed out (p. 169), speaks of what Timothy had
heard, not of power, nor of authority which he had received. He was to hand on
what he had heard to faithful men who could teach others also. One can hear
doctrine and hand it on. One cannot hear authority - one receives that. One can
teach truth, but authority is conferred, not taught. As little could an Elder
in apostolic times ordain another Elder, as Timothy or Titus could appoint
apostolic delegates in their room. Do any ask, Why then have we those portions
in the pastoral Epistles relating to the qualifications of Elders, etc? The
answer is plain. Given of course as they were first to Timothy and Titus
respectively for their guidance, they furnish us with information as to the
requisite qualifications for any discharging such duties. When any now are
found to whom those descriptions apply, and being in themselves willing thus to
serve, room should gladly and thankfully be accorded them for the work. To
shepherd or tend the flock is a useful service indeed, and is needed as much as
ever, - as well surely as Peter's admonition to the Elders of his day, not to
lord it over the heritage, but to be examples to the flock (1 Peter v. 3).
Grace then is called for on the part of such serving, as well as on that of
those served. As none can now claim the authority, in grace let them work (1
Peter v. 2), and graciously let the rest give them room for their work. Aware
that on this subject the reader may have a different judgment, as the writer
had long ago, we would only add, that to Scripture we must all go, and by that
be taught. Well does the writer remember how hard he fought against the truth
of this matter, but found Scripture against his preconceived ideas about it, so
he had to give in.
Return to Antioch. Important points come out
as we reconsider the history of this journey. We have learnt by it how Paul
could preach the Gospel to Jews (xiii.), and how he could adapt himself to
ignorant heathen (xiv.). We see that whilst rejoicing in the work of
evangelising, neither Barnabas nor he neglected the important service of
establishing the converts in the faith. Each line of service, however, had its
time and place. We notice also the provision made for shepherding the sheep,
and for preserving order in the assemblies. This last arranged for, they took
their departure from the scene of such marked blessing vouchsafed to them.
Passing then through Pisidia, they came back to Perga in Pamphylia, in which
after now speaking the word, they went down to a seaport named Attalia, about
sixteen miles distant, "situated on the northeastern corner of a fine bay, and
possessing a good haven, round which the city rose like a vast amphitheatre."*
The port is still frequented, and is known by the name of Adalia. Embarking
thereat, they sailed to Antioch, from whence they had been commended for the
work which they had fulfilled. Gladly must the Church in that city have
welcomed back the travellers, after an absence, it is considered, of nearly two
years. Joy too must have filled many a heart as they listened to the story of
the work among the heathen. How much had those two to tell! Their visit to
Cyprus, their labour there, and the conversion of Sergius Paulus the proconsul,
must greatly have interested those acquainted with the island. Then they could
give an account of their labours in the provinces of Pamphylia, Pisidia, and
Lycaonia, of the persecutions encountered, of Paul's remarkable preservation
from death at Lystra, and of his speedy recovery from the effects of that
attempt on his life. Amid, however, all this of which we have read, we have no
account of the number of professed converts, nor a record of those baptised,
nor any extract from a roll of communicants in any of the towns in which they
had worked. Indeed, of Christian baptism we have never a word throughout this
journey, though we may be sure it was not neglected. These at times prominent
statistics in the records of modern missions are generally absent from the
inspired account of Gospel work among the Gentiles. And as without salary Paul
and Barnabas laboured, so to men they owed no account of their success. The
record is with God.
* Lewin's Life of St. Paul, vol. i., p. 155.
Go To Chapter Twelve