And here, further remark, before setting out with the apostles on their journey, how changed everything is. They start, observe, not from the old center, Jerusalem, but from Antioch, a city of the Gentiles. This is significant. Jerusalem and the twelve have lost position as to outward authority and power. The Holy Ghost calls Barnabas and Saul to the work, fits them for it, and sends them forth, without the jurisdiction of the twelve.
It will not be expected that, in papers of such a brief character, we can notice the many incidents in Paul's journeys. The reader will find them in the Acts and in the Epistles. We purpose merely to trace their outline, and to give prominence to certain landmarks, by which the reader will be able to trace for himself the various journeyings of the greatest apostle—the greatest missionary—the greatest laborer that ever lived, the blessed Lord excepted. But in the first place, we would notice his companions and their starting-point.
Barnabas has been for some time the close companion of Saul. He was a Levite of the island of Cyprus. He had been early called to follow Christ, and "having land, sold it, and brought the money and laid it at the apostles' feet." Comparing his liberality with the fine testimony which the Holy Ghost renders to him, he stands before us as a lovely and an exquisite character. And, from his early attachment to Saul, and from his heartiness in introducing him to the other apostles, we judge that he was more frank and larger-hearted than those who had been trained in the narrowness of Judaism; but, he lacked in service the thoroughness and determination of his companion Saul.
John Mark was nearly related to Barnabas—"his sister's son." (Col. 4:1010Aristarchus my fellowprisoner saluteth you, and Marcus, sister's son to Barnabas, (touching whom ye received commandments: if he come unto you, receive him;) (Colossians 4:10).) His mother was a certain Mary who dwelt at Jerusalem, and whose house seems to have been a meeting place for the apostles and first Christians. When Peter was delivered from prison, he went straight to "the house of Mary the mother of John whose surname was Mark." (Acts 12.) It is supposed that on this occasion he was converted through Peter's means, for he afterward speaks of him as "Marcus my son." (1 Peter 5:1313The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son. (1 Peter 5:13).)
From these notices we learn, that he was neither an apostle nor one of the seventy—that he had not companied with the blessed Lord during His public ministry. But we may suppose he was anxious to work for Christ, and so joined Barnabas and Saul; though it afterward appeared that his faith was not equal to the hardships of a missionary life. "Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem." (Acts 13:1313Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. (Acts 13:13).) Mark is supposed to have written his Gospel about A.D. 63.
Antioch, the ancient capital of the Seleucidae, was founded by Seleucus Nicator about B.C. 300. It was a city only second to Jerusalem in the early history of the church. What Jerusalem had hitherto been to the Jews, Antioch now became to the Gentiles. It was a central point. From this time it occupied a most important place in the propagation of Christianity among the heathen. Here the first Gentile church was planted. (Acts 11:20, 2120And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. (Acts 11:20‑21).) Here the disciples of Christ were first called Christians. (Chap. 11:26.) And here our apostle commenced his public ministerial work.
We now return to the mission.
Barnabas and Saul, with John Mark as their ministering attendant, are thus sent forth by the Holy Ghost. The Jews in virtue of their connection with the promises, have the gospel first preached to them; but the conversion of Sergius Paulus marks, in a special manner, the beginning of the work amongst the Gentiles. It also marks a crisis in the history of the apostle. Here his name is changed from Saul to Paul; and now—save in Jerusalem (Acts 15:12-2212Then 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. 13And after they had held their peace, James answered, saying, Men and brethren, hearken unto me: 14Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. 15And to this agree the words of the prophets; as it is written, 16After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof, and I will set it up: 17That the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called, saith the Lord, who doeth all these things. 18Known unto God are all his works from the beginning of the world. 19Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: 20But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. 21For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day. 22Then 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, and Silas, chief men among the brethren: (Acts 15:12‑22))—it is no longer "Barnabas and Saul," but "Paul and his company." He takes the lead; the others are only those who are with Paul. But the scene has also a typical character.
The Pro-consul was evidently a thoughtful, prudent man, and felt the need of his soul. He sends for Barnabas and Saul, and desires to hear the word of God. But Elymas the sorcerer withstands them. He knew well that, if the governor received the truth that Paul preached, he would lose his influence at court. He therefore seeks to turn away the deputy from the faith. But Paul, in the conscious dignity and power of the Holy Ghost, "set his eyes on him," and, in words of the most withering indignation, rebuked him in the presence of the governor. "O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season.... Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord." The mighty power of God accompanies the word of His servant, and the sentence pronounced is executed at the moment. The deputy is overwhelmed with the moral glory of the scene, and submits to the gospel.
"I do not doubt," says one, "that in this wretched Barjesus we see a picture of the Jews at the present time, smitten with blindness for a season, because jealous of the influence of the gospel. In order to fill up the measure of their iniquity, they withstood its being preached to the Gentiles. Their condition is judged; their history given in the mission of Paul. Opposed to grace and seeking to destroy its effect upon the Gentiles—they have been smitten with blindness; nevertheless, only for a season."
During this first mission among the Gentiles, a great and blessed work was done. Compare Acts 13 & 14. Many places were visited, churches were planted, elders were appointed, the hostility of the Jews manifested, and the energy of the Holy Ghost displayed in the power and progress of the truth. At Lystra, Christianity was confronted, for the first time, with paganism; but in every place the gospel triumphs, and the various gifts of Paul as a workman, most blessedly appear. In addressing either the Jews who knew the scriptures, or ignorant barbarians, or cultivated Greeks, or enraged mobs, he proves himself to be a chosen vessel divinely fitted for his great work.
Antioch in Pisidia deserves a special notice from what took place in the synagogue. Though there is a strong resemblance in Paul's discourse to those of Peter and of Stephen in the earlier chapters of the Acts, yet we discover certain touches strictly Pauline in their character. His conciliatory style of address, the way he introduces Christ, and his bold proclamation of justification by faith alone, may be considered as typical of his after addresses and Epistles. None of the sacred writers speaks of justification by faith as Paul does. His closing appeal has been a favorite gospel text with all preachers in all ages. In a few words he states the blessedness of all who receive Christ, and the awful doom of those who reject Him; thereby proving that there can be no middle or neutral ground, when Christ is in question. "Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Beware therefore, lest that come upon you, which is spoken of in the prophets: Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you." (Acts 13:38-4138Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: 39And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. 40Beware therefore, lest that come upon you, which is spoken of in the prophets; 41Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. (Acts 13:38‑41).)
Their mission being fulfilled, they return to Antioch in Syria. When the disciples heard what the Lord had done, and that the door of faith was opened to the Gentiles, they could only praise and bless His holy name. We must now turn for a moment to Jerusalem.
The effect of Paul's first mission on the disciples at Jerusalem led to a great crisis in the history of the church. The jealousy of the pharisaic mind was so aroused, that a division between Jerusalem and Antioch was threatened at that early period of the church's history. But God ruled in grace, and the matter as to Antioch was happily settled. But the bigotry of the believing Jews was unquenchable. In the church at Jerusalem they still connected with Christianity the requirements of the law, and these requirements they sought to impose on the believing Gentiles.
Some of the more strictly Jewish-minded Christians came down to Antioch, and assured the Gentiles that, unless they were circumcised after the manner of Moses, and kept the law, they could not be saved. Paul and Barnabas had no small dissension and disputation with them; but as it was too weighty a question to be settled by the apostolic authority of Paul, or by a resolution of the church at Antioch, it was agreed that a deputation should go up to Jerusalem, and lay the matter before the twelve apostles and the elders there. The choice naturally fell on Paul and Barnabas, as they had been the most active in the propagation of Christianity among the Gentiles.
And now we come to