Chap. 5 Divine Design. 32B. the Acts of the Apostles
The solemn and momentous mission of Barnabas and Saul for work among the Gentiles is recorded in chap. 8. It was from the Syrian Antioch (Antakieh), and by the Spirit through a prophet, their fellow-laborers fasting and laying hands on them as thus commended to God's grace. Going to Seleucia they sail to Cyprus and preached in the synagogues in Salamis. But at Paphos Jewish hatred to the gospel's reaching the Gentiles is judged by the infliction of blindness for a season, whilst the pro-consul believed. But from Perga in Pamphylia, John Mark (not then profitable for service) returned to Jerusalem; and the apostles come to Antioch (Yalobatch) in Pisidia, where Paul, as he was now called, preached Jesus and the resurrection in the synagogue, dwelling on Psa. 2:16, and Isa. 4, with the warning of Hab. 1:5. On the next sabbath almost all the city flocked to hear; which filled the Jews with a jealousy, that drew out the striking use of Isa. 49 to the joy of the Gentiles, though the apostles were expelled.
At Iconium (Koniyeh), the capital of Lycaonia, the apostles had like experience (chap. 14) in the face of signs and wonders; and when worse was purposed, they fled to Lystra and Derbe and the surrounding regions, and preached. At Lystra a miracle of healing would have led to offering them sacrifice, had they not utterly refused it, exhorting them to turn to the one living and gracious God. Yet at the instigation of Jews that came and opposed, they stoned Paul, who revived and departed next day to Derbe, where they preached and taught, but revisited the scenes of their labors on their return through Attalia (Adalia) in Parcphylia, from whence they sailed to their point of departure. On this journey they chose elders for the disciples in every church. At Antioch they related to the assembly what God had wrought.
Chap. 15 records how the Judaizing snare which would have put Gentiles under law was put down authoritatively in Jerusalem itself by the apostles and elders, with the whole assembly concurring. Peter testifies, as well as Barnabas and Paul; James sums up in the establishment of liberty for the Gentiles, but of course recognizing those principles which prevailed from Noah's time before the law. Thence Paul and Barnabas return (Judas Barsabas and Silas being chosen to go with them), and read the letter at Antioch whence Judas returns, Silas remaining. But after a while the question of taking John Mark on their next missionary journey led Paul to sever himself from Barnabas and take Silas with him, recommended afresh to the Lord's grace (which is not said of Barnabas): ordination it clearly was not.
From chap. 16 to 20 we see the free power of the Spirit in the apostle's ministry, its character, and its effects. Compare his circumcising Timothy, and his refusal of it in the case of Titus; his use of the apostolic decrees in the cities passed through, and his solving the question independently of that letter in writing to the Corinthians. The Holy Spirit (for the book treats of His action rather than of the apostles') specifically calls him to fresh scenes. After visiting Phrygia, and working in Galatia and in Philippi of Macedonia, it is still “To the Jew first and to the Greek.” Satan wrought by applauding the servants through a Pythoness; but Paul exorcised the spirit. A tumult ensued set on by those whose gain was stopped, and the colonial Duumvirs (for it was a Roman province) yielded for peace' sake and committed them to prison; where. God (not the prisoners only) heard their praises and answered by such an earthquake as never was before or since: doors opened, bonds loosed, yet none escaped. The alarmed jailor received the gospel on the spot, and was baptized, he and all his, immediately. But the magistrates, wishing to hush up things, are compelled by Paul to own their wrong: and Paul and Silas depart at their request.
In chap. 17, at Thessalonica, we see the more usual religious opposition to the gospel; and some converts are brought before the Politarchs, who take security and no more. The brethren send away Paul and Silas to Beraea, where the Jews prove more noble than those in Thessalonica, being such as received the word of God readily, and searched the scriptures too. But when Jewish enmity pressed here also, Paul went off, Silas and Timothy abiding. At Athens the apostle reasoned in the synagogue and in the market place; and, when attacked by Epicurean and Stoic philosophers, made a speech at the Areopagus, which refuted alike Chance and Fate by a Creator Who is misrepresented by idols, the work of men's hands, and Who will judge the habitable earth, having given proof to all in raising from the dead Jesus Christ the righteous.
From that inquisitive seat of art and letters, where the fruit was small, the apostle goes to dissolute Corinth (chap. 18). There after Jewish opposition the Lord assured him of His protection, as He had much people in it: and there he stayed a year and a half teaching the word of God. Even the proconsul Gallio's indifference to Jewish plots and to contemptuous Gentile violence shielded him. After a visit to Ephesus where the Jews were willing to hear, he goes to Jerusalem to pay a vow as well as salute the assembly, and revisits Galatia and Phrygia. From verse 24 we have the interesting account of the Spirit's way with Apollo's at Ephesus.
After that while he was at Corinth (chap. 19), Paul comes to Ephesus; and finding a dozen disciples, who, like Apollos at first, only knew the word of the beginning of Christ, he sets the truth of the gospel before them; and they are baptized unto the name of the Lord Jesus. We may profitably compare Eph. 1:13, 14. He preached for three months in the synagogue; when conflict came, he separated the disciples, discoursing daily in the school of Tyrannus; and this for two years, so that all in the province of Asia heard the word of the Lord. There the wiles of the enemy in profane Jews bowed before the power of the Lord Jesus, even when great gain through sorcery was in question. Here again Satan raised an uproar against His servants, by which the Jews sought to profit. Yet in fact it was the mingled pride of local idolatry and their interests which agitated men; and some of the Asiarchs who were friendly dissuaded the apostle from taking part in the scene. But after much outcry the town-clerk pointed out the futility and disorder of the proceedings, and dismissed the meeting.
The next chapter (20) opens with Paul's departure for Macedonia, where he exhorted much, and then came to Greece for three months; but when Jewish plots threatened, he resolved to make his way to Jerusalem through Macedonia. At Troas we have the instructive account of a Lord's-day; and Eutychus suffers for his drowsiness, but is restored through the apostle to the comfort of all. From Miletus the apostle sent to Ephesus for the elders of the church, and gave them that really edifying charge which fills the latter part of the chapter. He feels as if his work was closed, dwelling on its character for their profit. He does not doubt that bonds and afflictions await him; and as he was clean from the blood of al], he calls on them to take heed to themselves and to all the flock wherein the Holy Spirit set them overseers, to feed God's assembly. He knows of a sad change after his departure, not only grievous wolves coming in, but from among themselves men rising up, speaking perverse things to draw away the disciples. Not a hint of succession as a safeguard, but a sure declension. Yet he commits them to God and to the word of His grace. This is the resource in perilous times. And in the spirit of His grace had Paul labored, as they ought, remembering the words of the Lord Jesus, the reflex of Himself. No wonder that they wept, especially at the word that they were to see his face no more.