PERSECUTION BY HEROD--LABORS OF BARNABAS AND SAUL

PERSECUTION BY HEROD--LABORS OF BARNABAS AND SAUL
GENTILE BELIEVERS INCREASE
After the general dispersion which took place in consequence of the martyrdom of Stephen, and the persecutions that followed, some disciples, who were born in Cyprus and Cyrene,[448] having traveled through several countries, and hitherto preached to the Jews only, at length came to Antioch,[449] where, hearing of the conversion of Cornelius and others, they applied themselves to the Greeks who lived in that city, and, by the blessing of God, daily made great numbers of converts. Intimation of this being given to the apostles at Jerusalem, they dispatched one Barnabas, a pious man, and endued with many excellent gifts, to assist the disciples, and confirm the believers in that city.
[448] This was a city of great note, and once of such power, as to contend with Carthage for some preminences. It stood on the western parts of Lybia (properly so called), and, as it was the principal city, it sometimes gave the name of Cyronaica to the whole country, which by the sacred writer is periphrastically called Lybia about Cyrene (Acts 2:10). The city itself is famous in Holy Writ for being the birthplace of that Simon, whom the Jews compelled to bear our Savior's Cross.
[449] This Antioch (to distinguish it from sixteen other cities, which, in Syria, and other countries, bore that name) was frequently called Antiochua Epdaphne, from its neighborhood to Daphne, a village where the temple of Daphne stood. It was built, as some say, by Antiochus Epiphanes; as others, by Seleucus Nicanor, the first king of Syria after Alexander the Great, to memory of his father Antiochus, and was, after that, the royal seat of the kings of Syria. In the flourishing times of the Roman empire it was the ordinary residence of the prefect, or governor of the eastern provinces, and was also honored with the residence of many of the Roman emperors, especially of Verna and Valens, who spent here the greatest part of their time. As to its situation, it lay both sides the river Orontes, about twelve miles distant from the Mediterranean sea; was, in former times, adorned with many sumptuous palaces and stately temples, and both by Nature and Art fortified even to admiration; but, being taken by the Saracens, and afterward, by the Turks, it began to grow into decay, and has ever since been in a desolate and ruinous condition.
BELIEVERS NAMED CHRISTIANS
The success of the gospel in so large a place as Antioch, gave great satisfaction to Barnabas, who, after continuing there some time, and exhorting the people to hold fast the possession of that faith they had newly embraced, departed thence to Tarsus, in order to find out Saul, whom he considered, from the fame he had heard of him as a necessary person to assist him in facilitating the further promulgation of the gospel. Having found out Saul, he returned with him, in a short time, to Antioch, where, for the space of a whole year, they daily resorted to the most public places, preaching and expounding the doctrine of their great Master; by means of which they soon gained over such a prodigious number of converts, that in this city the disciples of Jesus were first distinguished by the honorable name of Christians.[450]
[450] Before this they were called among themselves brethren, saints, disciples, believers, and those that called on the name of Christ: and among their enemies, Galileans, Nazarenes, and men of the sect: but now by the conversion of so many heathens, both in Cesarea and Antioch, the believing Jews and. Gentiles, being all made one church, this new name was given them, as being more expressive of their common relation to Christ, their great Lord and Master.
HELP SENT TO JERUSALEM FOR COMING FAMINE
The extensive circulation of the gospel at Antioch opened an intercourse between the Christians of that city and those of Jerusalem. Many people resorted from the latter place to the former, and among them was one person named Agabus, who foretold, that there would shortly be a great famine in many parts of the Roman empire, which accordingly happened in the fourth year of the reign of the emperor Claudius. In consequence of this prophecy, the Christians of Antioch determined to make a collection for their brethren in Judea, which, on the approach of the dearth, they accordingly did, and sent it to the elders at Jerusalem by the hands of Barnabas and Saul.
PETER LED OUT OF PRISON
About this time Herod Agrippa, the grandson of Herod the Great, in order to ingratiate himself with the heads of the obstinate Jews, raised a most violent persecution against the Christians, in the commencement of which be ordered. James, the son of Zebedee, and brother of John, commonly called “the Great,”[451] to be put to death. Finding this cruel act was acceptable to the chief-priests and rulers, he resolved to extend his cruelty to Peter. He accordingly caused him to be apprehended and put “into prison, designing, immediately after the feast of the Passover, to bring him forth to the Jews, and. if they desired it, to have him executed. But the Christians were incessant in their prayers to God for his safety; nor were their prayers and solicitations in vain. Herod was persuaded in his own mind, that he should soon accomplish his design, and sacrifice Peter to the insatiable cruelty of the Jews. But the night before this intended execution, a messenger from the courts of Heaven visited the gloomy honors of the dungeon, where he found Peter asleep between two of his keepers. The angel raised him up, and taking off his chains, ordered him to gird on his garments, and follow him. Peter obeyed, and having passed through the first and second watch, they came to the iron gate leading to the city, which opened to them of its own accord. The angel also accompanied him through one of the streets, and then departed. On this Peter, who had hitherto been confused, thinking all that had passed was no more than a dream, came to himself, and perceived that it was no vision, out that his great and beloved Master had really sent a messenger from above and released him from prison. He therefore repaired to the house of Mary, the mother of John, surnamed Mark, where several disciples were met together, and sending up their prayers to Heaven for his deliverance. As he stood knocking without, a maid-servant of the house, named Rhoda, knowing his voice, ran in, and acquainted the company that Peter was at the door. At first they would not pay any attention to what she said; but on her persisting in the truth of what she asserted, they concluded that it must have been his angel. Their doubts, however, were soon removed by the entrance of Peter, at the sight of whom they were all greatly astonished. Peter beckoning them to hold their peace, related the whole particulars of his miraculous escape from prison, and, after ordering them to acquaint James, and the other brethren, with this good news, withdrew himself to a place of more retirement and security.
[451] He is commonly called the Great to distinguish him from another of the same name, who was bishop of Jerusalem, and called the Less. He had his first instruction, together with John, from the Baptist; but how he disposed of himself after our Lord's ascension does not appear. That he was very zealous and industrious in propagating the gospel, appears evident from Herod's making choice of him, for the first sacrifice (after the death of Stephen) to the fury of the people.
Early the next morning the officers went from Herod to the prison, with orders to bring Peter out to the people, who were gathered together to behold his execution. But when they came to the prison, they were informed by the keepers that Peter had made his escape. The officers immediately returned with this intelligence to Herod, who was so irritated at his being disappointed in his wicked design, that he commanded the keepers to be put to death, as supposing them accessory to his escape; after which he left Jerusalem, and retired to Caesarea.
HEROD DIES
While Herod was in Caesarea, a misunderstanding took place between him and the inhabitants of Tyre and Sidon, against whom he was about to declare war. But they, dreading his power (and knowing that in this time of scarcity their country was in a great measure dependant on Herod's dominions for its support), sent ambassadors to Blastus, Herod's chamberlain, requesting him to intercede in their behalf, and, if possible, to bring about an accommodation. Though Herod was highly displeased with them, yet he so far listened to his chamberlain as to appoint a day for holding a public conference with the ambassadors; at which time, being dressed in his royal robes, and seated on a throne, he made a long harangue on the occasion. The fawning multitude, thinking to ingratiate themselves in his favor, and please the tyrant's pride with flattering applause, shouted out, “It is the voice of a god, and not of a man.” This gratified the pride of Herod, who, assuming to himself that praise which belonged only to God, was instantly struck by an angel with a mortification in his bowels, which, in a short time, put a period to his existence.
The tyrant Herod being thus removed, the gospel greatly flourished and increased, new converts daily thronging to be admitted to the faith.
About this time Barnabas and Saul, having discharged their trust in disposing of the contributions raised in Antioch for the benefit of the Christians in Jerusalem and Judea, returned to that city, taking with them John, surnamed Mark,[452] a person well calculated to assist them in the propagation of the gospel.
[452] his person, who is sometimes called John-Mark, and at other times simply Mark, or John, is very frequently confounded with the Evangelist St. Mark. he was a cousin and disciple of Barnabas, and the son of a Christian woman called Mary, at whose house in Jerusalem the apostles and disciples often assembled.
BARNABAS AND SAUL COMMISSIONED AS MISSIONARIES
Barnabas and Saul had not been long returned to Antioch when God, by some particular inspiration, gave them to understand, that he had appointed them to carry his word into other places. This was likewise revealed to the members of the church then at Antioch, who, in consequence thereof, betook themselves to fasting and prayer, and Simeon, Lucius, and Manaen (all of whom were endued with the spirit of prophecy), having laid their hands on them, sent them away to preach the gospel wherever they might be directed by divine inspiration.
SALAMIS
On their departure from Antioch they went first to Seleucia,[453] whence they took shipping for Cyprus, and began their ministerial office in the city of Salamis,[454] where they preached in the synagogues, and employed Mark, who was of their company, in several offices of the church which they could not conveniently attend themselves.
[453] This city lay on the west, or rather a little northwest of the city of Antioch, upon the Mediterranean sea, and was so called from Seleucus its founder.
[454] This was once a famous city in the isle of Cyprus, opposite to Seleucia, on the Syrian coast; and, as it was the first place in these parts where the gospel was preached, it was, in the primitive times, made the see of the primate, or metropolitan of the whole island. In the reign of the emperor Trajan, it was destroyed by the Jews, and rebuilt, but, after that, being in the time of Herodius, sacked, and razed to the ground by the Saracens, it never recovered its former splendor, though out of its ruins is said to have arisen Famagusta, which was the chief place of the isle, when the Turks took it from the Venetians, in the year 1570.
PAPHOS AND A MAGICIAN BLINDED
From Salamis they proceeded to Paphos,[455] the residence of Sergius Paulus, the proconsul, or governor of the island, a man of great wisdom and prudence, but unhappily seduced by the wicked artifices of Bar-Jesus, an impostor, who styled himself Elymas, or the magician. The governor being informed of the doctrine preached by Saul and Barnabas, was desirous of hearing it, and therefore sent to them for that purpose. They accordingly attended, but while Saul was delivering a discourse to him and the company present, the sorcerer (who stood by the pro-consul) used all the arguments he could to prevent his being converted to the faith. This being observed by Saul, be turned himself to the sorcerer, and severely, chastised him in words to this effect: “O thou vile sorcerer! Like the devil, by whom thou workest, thou art an enemy to all goodness. Wilt thou persist in sorcery, in defiance of the faith of Christ, which comes armed with a much greater power of miracles than those to which thou falsely pretendest? Thou shalt soon feel the vengeance of Heaven; for thou that perversely holdest out against the light of the gospel, shalt lose thy sight, which, by the power of God, shall, for a time be taken from thee. No sooner had Saul uttered these words than the sorcerer was struck blind, and implored some of the company to conduct him to his habitation. This miracle convinced the pro-consul of the truth of the doctrine he had heard, and he immediately became a convert to the faith. And from this event it is supposed, by some, that Saul changed his name to that of Paul,[456] which he ever after retained.
[455] Paphos was another city of Cyprus, lying on the western (as Salamis did on the eastern) track of the island. It was once famous for having in it a celebrated temple dedicated to Venus, who, thence, is called, by ancient writers, the Paphian Queen.
[456] It is very observable, that all along, before this circumstance of the apostle's life, St. Luke calls him by the name of Saul, but ever after by that of Paul. Hence some imagine, that he assumed that name to himself, in memory of his converting Sergius Paulus; just as the ancient Roman generals were accustomed to adopt the names of the provinces which they conquered. St. Austin more than once asserts, that he took it from a principle of humility, by a small variation changing his former name (whereby a proud haughty king of Israel was called) into that of Paulus, which signifies little; and that, in conformity to this, he calls himself “less than the least of the apostles.” But the most rational account of the matter seems to be that of Origen, namely, that he, being of Jewish parentage, and born in Tarsus, a Roman name, had, at his circumcision, two names given him, Saul, a Jewish, and Paul, a Roman name, and that when he preached to the Jews, he was called by his Jewish, and when to the Gentiles (as he did chiefly after this time) by his Roman name,
JOHN MARK GOES HOME
After staying some time in the island of Cyprus, Paul and his companions went to Perga in Pamphylia[457] where Mark (not choosing any longer to prosecute so wandering a course of life) took his leave, and returned to Jerusalem.
[457] Pamphylia was a province of the lesser Asia, not far from Cyprus.
PAUL SPEAKS IN PERGA SYNAGOGUE
From Perga they went to Antioch in Pisidia,[458] where, going into the synagogue on the sabbath-day, they sat themselves down to hear the performance of divine worship. After the lessons, one out of the law, and the other out of the prophets (it being the custom for the Jewish doctors to expound some part of the scripture for the instruction of the people) the chief persons of the assembly sent to Paul and his companions, to know whether either of them would preach a sermon of exhortation to the audience. This was an offer highly satisfactory to Paul, who, after intimating his acceptance of it, arose, and delivered a discourse to the people in words to this effect--
[458] This lay a little to the north of Pamphylia.
“Hearken, all ye descendants of Jacob, and ye that fear the Almighty, to the words of my mouth. The God of Israel made choice of our fathers, and loved them, when they had no city of their own to dwell in, but were strangers and slaves in Egypt, bringing them thence with a mighty hand, and a stretched-out arm; fed them in the wilderness forty years, and would not suffer his anger to rise against them, though they often provoked him in the desert. On their arrival in the land he promised their fathers, he destroyed the nations that inhabited it, and placed them in that fruitful country, dividing it to them by lot.
“When they were settled in the land, he gave them judges during four hundred and fifty years, till Samuel the prophet. But on their desiring a king, he placed over them Saul the son of Cis, a Benjamite, who reigned about forty years. After his death he placed David on the throne of Israel, giving him this testimony: I have found David the son of Jesse, a man after mine own heart, which shall fulfill all my will. And according to his promise the Almighty hath raised up to the sons of David a Savior Jesus, which is Christ the Lord; the baptism of repentance having been preached before his coming by John. And as his forerunner executed his office, he asked his followers, Whom think ye that I am? You must not mistake me for the Messiah; he will soon follow me; but I am not worthy to perform the meanest office for him.
“To you, therefore, ye descendants of Abraham, and all others who fear the Almighty; is this word of salvation sent. For the inhabitants of Jerusalem, and ruler of Israel, being ignorant of him, and the voices of the prophets, though read every sabbath in their synagogues, fulfilled their predictions by condemning the immaculate Son of the Most High. They found, indeed, no fault to him, though they earnestly desired Pilate that he might be slain.
“When everything that had been written by the prophets concerning him was fulfilled, they took him from the tree, and deposited his body in the chambers of the grave. But death had no power to detain him; his almighty Father raised him from the habitations of the dead. After which he was seen during many days by his disciples who attended him from Galilee, and were the witnesses chosen by Omnipotence, of these great and miraculous works. And we now declare unto you glad tidings, namely, that the promise made by the Almighty to our forefathers, he hath performed to us their children, by raising Jesus from the dead. The prophet David also said, Thou art my son, this day have I begotten thee. He also foretold that he should return from the chambers of the dust, and no more be subject to corruption: I will give you (said he) the sure mercies of David. And again, Thou shalt not suffer thine holy one to see corruption. Now this prophecy must relate to the Messiah, for David himself, after he had swayed the scepter of Israel a certain time, died, was deposited in the chamber of the grave, and his flesh saw corruption; but the great Son of David, whom the Almighty raised from the dead, never saw corruption.
“Be it therefore known unto you, men and brethren, that through this Savior is preached unto you the forgiveness of sins. It is by his merits we are justified from all things, which was impossible by the law of Moses. Be careful, therefore, lest what was foretold by the prophets come upon you: 'Behold, ye despisers, and wonder and perish; for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you.'”
MIXED REACTIONS AND EVICTION FROM TOWN
This discourse was so well received by great numbers of the people, that when they got out of the synagogue, they besought Paul that he would deliver it again on the next Sabbath. Paul promised to comply with their request, which he accordingly did, and on that day almost all the inhabitants of the city flocked to hear him. This irritated such of the Jews as were strong enemies to the gospel; nor could they refrain from showing their malice on the occasion. They several times not only interrupted, but peremptorily contradicted Paul while he was preaching, and at length uttered many blasphemous expressions against the name of Jesus of Nazareth. But their opposition could not daunt the apostles, who boldly answered them as follows: “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 shouldst be for salvation unto the ends of the earth.”
When the Gentiles heard this, they were greatly rejoiced, and glorified the name of God for his beneficent mercy revealed in the gospel; and all who had any care or thought of the life to come immediately embraced the doctrine of Christ. This increased the malice and fury of the Jews, who, by false and artful insinuations, prevailed on some of the more bigoted and honorable women to bring over their husbands to their party: the consequence of this was, that Paul and Barnabas were driven out of the city, on leaving which they shook the dust off their feet, in testimony of the sense they had of the ingratitude and infidelity of their oppressors.
ICONIUM PREACHING
From Antioch Paul and Barnabas went to Iconium, where they entered into the synagogue of the Jews, and, according to their usual custom, preached to the people; the consequence of which was that many, both Jews and Greeks, became proselytes to the Christian religion. From this success the two apostles continued some time at Iconium, during which the number of converts daily increased, and, to confirm them in the faith, God added his testimony to their preaching, by enabling them to work miracles. But though they had gained a considerable number of inhabitants to the faith, yet there were many who continued in their infidelity: the whole leaven of Jewish malice began again to show itself, and the unbelieving Jews, having stirred up the Gentiles against the apostles, at length prevailed on the multitude to stone them. But the apostles, having timely notice of their designs, fled from the city to Lystra and Derbe (two other cities in the province of Lycaonia), where they preached the gospel to the inhabitants, as also to those who dwelt in the countries adjoining.
CRIPPLE HEALED AT LYSTRA
While they were at Lystra, a happy circumstance occurred both for the promulgation of the gospel, and the conversion of a people who had greatly been devoted to paganism. As Paul was one day preaching to the multitude, he saw among them a man who had been lame from his mother's womb, and had never walked. From the earnest attention which the cripple gave to the discourse, Paul (who had for some time taken particular notice of him) perceived that he had faith, and therefore thought proper to add the cure of his body to that of his soul, knowing that it would not only be beneficial to him, but would likewise confirm the faith of all who should believe in his doctrine. And that the miracle might be wrought in the most conspicuous manner, Paul, in the midst of the congregation, said in an audible voice to the man, “Stand upright on thy feet;” which words were no sooner pronounced than he arose, “and leaped and walked.”
PAUL AND BARSABAS CALLED GODS
The people who beheld this miracle well knew that it could not be wrought by any human power; but having been initiated in the superstitious customs of the heathens, they cried out, “The gods are come down to us in the likeness of men.” Accordingly they called Barnabas Jupiter, on account of his venerable gravity, and Paul they named Mercurius, “because he was the chief speaker.”
It was not long before the fame of this miracle was spread throughout the city; in consequence of which almost all the inhabitants gathered themselves together, and preceded by the priest of Jupiter, and oxen dressed in garlands, went to the house where the apostles resided, intending to offer sacrifice before them. But as soon as Paul and Barnabas understood their intentions, they were greatly affected at their superstitious design; and rending their clothes to express their grief and abhorrence of the action, ran out to the multitude, whom Paul addressed in words to this effect: “Ye men of Lystra, ye are mistaken in the object of your worship; for though we have done many miracles in the name and by the power of Christ, yet we are no more than then, and subject to the same passions with yourselves, and preach unto you the glad tidings of salvation, that ye may forsake the vanities of this world, and return to the living God, who created the heaven and the earth, the sea, and all the creatures they contain. This Omnipotent Being suffered all nations formerly to walk in their own ways, though he never left himself without witness, doing the greatest good to the children of men; it is he that sendeth rain from heaven, and crowneth the year with fruitful seasons, filling our hearts with joy and gladness.”
This argument had the desired effect, the people, though with some difficulty, being persuaded to lay aside their idolatrous intentions. And surely no argument could be more properly adapted to answer the wishes of the inspired preacher. Is it possible that any human being can survey the several arts of the creation, and not discover in every place evident traces of an infinite wisdom, power, and goodness? Who can survey universal nature, and not at once see and admire its great Author, who has disposed of all created things with such order and regularity as to display in the clearest manner his own power and glory? Behold the sun! how justly is that source of light and heat placed in the center of the planetary choir, that each may enjoy its destined share of its prolific beams; so that the earth is not burnt by a too near approach, nor chilled by the northern blasts from too great a recess, but impregnated with fruits and flowers by the happy influence of a vital heat, and crowned with luxuriant plenty by the benign influences of the season. Who can contemplate the wonderful properties of the air, and not reflect on the Divine wisdom that formed it? If we survey the earth, we there discover the footsteps of an Almighty Being, who hath filled it with a great variety of admirable and useful creatures, all of which are maintained by the bounty of his hand. It is he that clothes the grass with a delightful verdure, that crowns the year with his loving kindness, and causes the valleys to stand thick with corn. It is he that maketh the grass to grow upon the mountains, and herbs for the service of man. He adorns the lilies of the field, that neither toil nor spin, with a glory that excels the pomp and grandeur of Solomon's court. He “shut up the sea with doors,” and said, “Hitherto shalt thou come and no farther, and here shall thy proud waves be stayed.” It is the Almighty Being that arrests the storm, and smoothes the tempestuous billows of the deep; that delivereth the mariner from all his troubles, and bringeth his ship into the desired haven of safety. How reasonable, therefore, is it that we should worship and adore this Omnipotent, this kind Creator, and not transfer the honors due to him alone to frail mortals, much less to dumb idols, the work of men's hands!
PAUL STONED
After Paul had performed the miracle on the lame man, he and Barnabas continued to persevere in the execution of their important commission, declaring, wherever they went, the glad tidings of salvation to all who believed in the doctrine of Christ. But the malice of their enemies still pursued them: some inveterate Jews, who had come from Antioch and Iconium, so exasperated and stirred up the multitude against them, that they took Paul, whom, just before, they would have adored, and stoned him; after which they dragged him out of the city, supposing him to be dead. But when the disciples went to the place where he was (probably to inter his body) he rose up, and went into the city for that night, and the next day departed, with Barnabas, to Derbe, where they preached the gospel, and converted many to the faith.
PASTORS ORDAINED IN NEW CHURCHES
They did not, however, continue long at Derbe, but returned to Lystra, Iconium, .and Antioch, confirming the Christians of those places in the faith, earnestly persuading them to persevere, and not to be discouraged at those troubles and persecutions which they must expect would attend the profession of the gospel. And that the affairs of the church might be conducted with more regularity, they ordained elders and pastors, to teach, instruct, and watch over them; having done which, they left them to the protection of the Almighty, to whose care they recommended them by prayer and fasting.
RETURN TO ANTIOCH
From Antioch they passed through Pisidia, and thence went to Pamphylia; and, having preached to the people at Perga, they went down to Attalia, and returned, by sea, to Antioch in Syria, whence they had set out on this holy expedition. On their arrival here, they immediately assembled the church together, and, having given an account of their success, what miracles God had wrought by their hands, and a large “door of faith,” he, by their ministry, had opened to the Gentiles, they suspended their farther travels for the present, and for a considerable time, took up their abode with the disciples in that city.
PAUL AND BARNABAS SENT TO JERUSALEM
During their stay here, the church was greatly disturbed by means of some persons coming from Judea, who taught the people that there was no salvation without circumcision, and the observance of other legal ceremonies. This doctrine was strongly opposed by Paul and Barnabas; in consequence of which, after many conferences and disputations, it was at length proposed, that the decision of the matter should be referred to the general assembly of the apostles at Jerusalem. This the whole church readily agreed to; and having deputed Barnabas and Paul, together with some others, to go with the message, they conducted them part of the way, and the two apostles, in passing through Phoenicia and Samaria; took care to elate what success they had met with in the conversion of the Gentiles, to the great joy and comfort of all the brethren in those parts.
JERUSALEM COUNCIL CONVENES
On their arrival at Jerusalem they were kindly received by the apostles and elders of the church, to whom, after reciting the great success they had met with in the propagation of the gospel, they delivered the message on which they were sent. They told them, that when the Gentile proselytes, or others uncircumcised, came into the faith, some Jewish converts, of the sect of the Pharisees, said that such could not be admitted into the church of Christ without circumcision; that great disputes had arisen on this head, and that the matter was referred to the church at Jerusalem.
In consequence of this intelligence a council was immediately summoned to deliberate on the matter, and great disputes took place on the occasion. At length Peter, rising from his seat, addressed the audience in words to this effect: “It is well known to you all, that some time since God made choice of me first to preach the gospel to the Gentiles; and God, who knew the sincerity of their hearts, testified that they were acceptable to him and fit to be baptized, bestowing on them the gift of the Holy Ghost, as he had before upon us, making no difference between us and them. By this one act the matter is already sufficiently determined. Why then do ye press this thing so contrary to the will of God? And why would ye wish to impose on the Gentile converts the performance of the Mosaic law, which belonged not to them, and which we Jews were so far from being able to perform, that our conduct could not be justified? It is from the gospel that we expect salvation and justification, through faith and obedience to Christ, and not by an observation of the Mosaic law: whence it is plain, that if the Gentiles believe, they have the same way to salvation as ourselves.”
When Peter had concluded his observations, Paul and Barnabas, in confirmation of what he had said, declared what miracles God had done by them in the conversion of the Gentiles, which they said was another argument and testimony from heaven, that no difference ought to be made between them and the Jews.
Upon this James stood up, and spoke to this effect: “Men and brethren, Peter hath sufficiently demonstrated that it was the will of God the Gentiles should, without scruple, have the gospel preached to them, and be baptized. And this is agreeable to what hath been foretold by the old prophets, particularly Amos: 'In the later days 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: that 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.' Wherefore it is my conclusion and determination, that we should not compel those to be circumcised, who from Gentiles turn Christians, but content ourselves if they believe. We who are Jews need not fear that this will bring a contempt upon Moses or the laws of the Jews, since the contrary appears by the Christian practice; for even where those proselytes of the Gentiles are, the books of Moses are continued among them, being real in the synagogues every sabbath-day, to signify their respect to the law.”
CONCLUSION SENT TO ANTIOCH
This determination being unanimously agreed to, it was next resolved to send some proper persons with Paul and Barnabas to Antioch, in order that they, having been present, might give a satisfactory account of the result of the apostles' embassy. They accordingly made choice of two, namely, Judas, surnamed Barsabas, and Silas, men of distinguished reputation, and well respected by all Christians. These, accompanied by Paul and Barnabas, proceeded to Antioch, taking with them a decree drawn up by the council, which was to this effect: “Forasmuch as we have heard, that certain which went out from us, have troubled you with words, subverting your souls, saying ye 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 our beloved Barnabas and Paul: men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who shall also tell you the same things by mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no 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 yourselves, ye shall do well. Fare ye well.” (Acts 15:24-29.)
With this decree they immediately repaired to Antioch, whither they had no sooner arrived, than the Christian converts, both Jews and Gentiles, assembled together in order to know the issue of their embassy. As soon as they were met, Paul and Barnabas presented to them the decretal epistle, which they caused to be read in the hearing of the whole congregation. The contents of the decree, which were ultimate, gave the highest satisfaction to the Gentile converts, who greatly rejoiced at finding themselves discharged from the burden of the law, and confirmed in their Christian liberty.
SILAS STAYS WITH PAUL AND BARNABAS
While Judas and Silas were at Antioch (being both men of excellent gifts in the interpretation of the Scriptures), they employed their time in confirming believers in the truth of Christianity, and, after a short stay, were, with all kindness and civility, dismissed by the church, in order to return to Jerusalem. But Silas, for some reasons, was unwilling to depart so soon, choosing rather to tarry with Paul and Barnabas. This he accordingly did, and those three, together with several others of the brethren, employed themselves in instructing such as had already received the Christian faith, and in preaching to others who had not yet embraced it.
PETER JOINS GENTILE BELIEVERS
Soon after the determination of the council at Jerusalem, Peter went thence to Antioch, where, using the liberty which the gospel had given him, he for some time conversed familiarly with the Gentile converts, eating with them, and living with them in the same manner they did. This he had been taught to do by the vision of the sheet let down from heaven; this had been lately decreed at Jerusalem; this he had before practised with regard to Cornelius and his family, and justified the action to the satisfaction of his brethren; this he had likewise done after his arrival at Antioch, till some Jewish Christians (still tenacious of the ceremonial law) coming thither from Jerusalem, Peter, fearful of offending or displeasing them, withdrew himself from the Gentiles, as if it had been unlawful for him to hold conversation with uncircumcised persons; notwithstanding he knew, and was fully satisfied that our blessed Savior had broken down the wall of partition between the Jew and Gentile.
PETER'S INDISCRETION WITH ZEALOTS
Peter, by thus acting against the light of his own mind and judgment, condemned what he had approved, and destroyed the superstructure he had before erected: at the same time he confirmed the Jewish zealots in their gross errors, filled the minds of the Gentiles with scruples, and their consciences with fears.
Paul, who was not ignorant of what pernicious influence the example of so great an apostle might be, especially when he saw Barnabas carried away with the stream of his indiscretion, was greatly irritated at his conduct, and, in the presence of the whole church, severely rebuked him, for endeavoring to impose that yoke on the Gentiles, which he, though a Jew, thought himself at liberty to shake off.
PAUL AND BARNABAS SPLIT UP
A few days after this Paul and Barnabas resolved to leave Antioch, and visit those places in which they had some time before planted Christianity among the Gentiles. In this intended excursion Barnabas proposed taking with them John Mark; but the proposition was highly disapproved by Paul, on account of Mark's having deserted them at Pamphylia. In consequence of this, a warm dispute took place between them, the issue of which was, that they determined to separate.[459] Accordingly Barnabas, accompanied by Mark, went to Cyprus, which was his native country; and soon after Paul, having chosen Silas for his companion, set out on his intended visitation of the several places in which he had before propagated Christianity.
[459] Hence we may learn not only that these great lights in the Christian church were men of the like passions with us, but that God, upon this occasion, did most eminently illustrate the wisdom of his providence, by rendering the frailties of two such eminent servants instrumental to the benefit of his church, since both of them thenceforward employed their extraordinary industry and zeal, singly and apart, which till then had been united, and confined to the same places.