Having briefly sketched the lives of the twelve apostles, we naturally come to what may be called the thirteenth—
THE APOSTLE PAUL.
In a former paper we have spoken of the “conversion,” and of the “apostleship” of Paul. We will now endeavor to trace his wonderful path, and note some of the prominent features of his labors. But first of all we would gather up what we know of him before his conversion.
It is very evident, from the few hints that we have in the sacred narrative of the early life of Paul, that he was formed in a remarkable manner by the whole course of his education, for what he was to become, and for what he was to accomplish. This was of God, who watched over the development of that wonderful mind and heart, from the earliest period. (Gal. 1:16.) Then he was known as “Saul of Tarsus”—Saul was his Jewish name—the name given him by his Jewish parents. Paul was his Gentile name; but we will speak of him as “Saul” until he is named “Paul” by the sacred historian.
Tarsus was the capital of Cilicia, and, as Paul says, “no mean city.” It was renowned as a place of commerce, and as a seat of literature. The tutors of both Augustus and Tiberius were men of Tarsus. But it will be chiefly famous to all time as the birth-place and early residence of the great apostle.
But, though born in a Gentile city, he was “an Hebrew of the Hebrews.” His father was of the tribe of Benjamin, and of the sect of the Pharisees, but settled at Tarsus. By some means he had acquired the Roman franchise, as his son could say to the chief captain, “But I was free born.” At Tarsus he learned the trade of tent making. It was a wholesome custom among the Jews, to teach every child some trade though there might be little prospect of his depending upon it for his living.
When Paul made his defense before his countrymen, (Acts 22) he tells them, that though born in Tarsus, he had been brought up “at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers.” History speaks of Gamaliel as one of the most eminent of the doctors of the law; and from the scriptures we learn, that he was moderate in his opinions, and possessed of much worldly wisdom. But the persecuting zeal of the pupil soon appears in strong contrast with the master’s counsels for toleration.
At the time of Stephen’s martyrdom, Saul is spoken of as yet a young man, but as consenting to Stephen’s death, and as keeping the clothes of them that stoned him. His conversion is supposed to have taken place about two years after the crucifixion; but the exact date is unknown.
From Acts 9 we learn, that he made no delay, after his conversion, in confessing his faith in Christ to those that were around him. “Then was Saul certain days with the disciples which were at Damascus: and straightway he preached Christ in the synagogue that he is the Son of God.” This new testimony is specially worthy of notice. Peter had proclaimed Him as the exalted Lord and Christ: Paul proclaims Him in His higher and personal glory, as the Son of God. But the time for his pubic ministry had not yet come; he had many things to learn, and, led of the Spirit, he retires into Arabia; remains there for three years, and returns to Damascus. Gal. 1:17.
Strengthened and confirmed in the faith during his retirement, he preaches with increased boldness, proving that Jesus is the Christ, the Son of God. The Jews, his unrelenting enemies, henceforward, are stirred up against him. And they watched the gates day and night to kill him. Then the disciples took him by night, and let him down by the wall in a basket. (2 Cor. 11:32, 33.) He then found his way to Jerusalem; and through the friendly testimony of Barnabas, he found his place among the disciples. Wonderful, blessed triumph of sovereign grace!
Saul’s first visit to Jerusalem about A.D. 39.
The apostle is now at Jerusalem—the holy city of his fathers—the metropolis of the Jews’ religion, and the acknowledged center of Christianity. But how changed his own position since he started on his memorable journey to Damascus!
We may here pause for a moment, and notice in passing the hoary city of Damascus. It is intimately connected with the conversion, ministry, and history of our apostle. Besides, it is conspicuous all through scripture.
Damascus, is supposed to be the oldest city in the world. According to Josephus (Ant. 1:64) it was founded by Uz, the son of Aram, and grandson of Shem. It is first mentioned in scripture in connection with Abraham, whose steward was a native of the place: “The steward of my house is this Eliezer of Damascus.” (Gen. 15:2.) It is thus a connecting link between the patriarchal age and modern times. Its beauty and richness have been proverbial for full four thousand years. The kings of Nineveh, Babylon, Persia, Greece, and Borne, have conquered it, and it has prospered under every dynasty, and outlived them all; but it owes its chief luster and its everlasting memorial to the name of the apostle Paul.
We now return to Jerusalem. After spending fifteen days with Peter and James, and reasoning with the Grecians, the brethren “brought him down to Caesarea, and sent him forth to Tarsus. Then had the churches rest throughout all Judea and Galilee and Samaria, and were edified; and, walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied.” (Acts 9:26, 31.) For the moment, the adversary is silenced. Peace reigns, through the goodness of God. Persecution has accomplished the purposes of His grace. The two great elements of blessing—the fear of the Lord, and the comfort of the Holy Ghost, prevail in all the assemblies. Walking in the fear of the Lord, and in the comfort of the Holy Ghost, they are edified, and their numbers greatly increase.
While Saul was at Tarsus, his native place, the good work of the Lord was making great progress at Antioch. Among those that were scattered abroad through the persecution which arose about Stephen, there were “men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.” (Acts 11:19-21.) A new order of things commences here. Up to this time, the gospel had been preached to “none but unto the Jews only.” When the report of this blessed work of God among the Gentiles reached Jerusalem, Barnabas was sent by the Church on a special mission to Antioch. “When he came, and had seen the grace of God, he was glad and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith; and much people was added unto the Lord.”
As the work increased, Barnabas, no doubt, feeling the need of help, thought of Saul; and, led of the Lord, he departed at once in search of him. Having found him, he brought him to Antioch; and there they labored together for a “whole year,” both in the assemblies of believers, and among the people. Barnabas still takes the lead. Hence we read of “Barnabas and Saul.” Afterward the order changes, and we read of “Paul and Barnabas.”
An opportunity soon occurred for the young converts at Antioch to show their affection for their brethren at Jerusalem. A prophet, “named Agabus, signified by the Spirit that there should be a great dearth throughout all the world; which came to pass in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt at Judea; which also they did, and sent it to the elders by the hands of Barnabas and Saul.”
Saul’s second visit to Jerusalem, About A.D. 44.
Charged with this service Barnabas and Saul go up to Jerusalem. As yet, Jerusalem is owned as the center of the work, though now rapidly extending to the Gentiles. But union is preserved, and the link with the metropolis is strengthened by means of the collection now sent. Nevertheless, a new center, a new commission, a new character of power, in connection with the history of the Church, now come before us. Barnabas and Saul having fulfilled their ministry, they return again to Antioch, bringing with them John, whose surname is Mark.
Acts 13 opens up before us an entirely new order of things in connection with apostolic work, and we shall do well to mark the mighty change. The great fact here to be noted is, the place that the Holy Ghost takes in calling out and sending forth Barnabas and Saul. It is no longer Christ upon earth by His personal authority sending forth apostles; but, the Holy Ghost. “Separate unto me,” He says, “Barnabas and Saul for the work whereunto I have called them......so they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus.” Not, of course, that there could be any change as to the authority or power of either the Lord or the Spirit, but their mode of action was now changed. The Holy Ghost on earth, in connection with a glorified Christ in heaven, now becomes the source and power of the work that opens before us, and which is committed to Barnabas and Saul. Hence we now come to
Paul’s first missionary journey, About A.D. 48.
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 propose 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—an exquisite character. And, from his early attachment to Paul, 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. 4:10.) 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, as he afterward speaks of him as “Marcus my son.” 1 Pet. 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 13:13.) He 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. Antioch was 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, 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 servant, 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 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 proconsul 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. “Ο 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 Bar-Jesus 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—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 Paid as a workman, most blessedly appear. Whether in addressing 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 speak 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 nowise 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 hi 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 apostles and 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.