Soon after returning from Jerusalem to Antioch, Paul was formally invested with his new commission. His fellow-deputy, Barnabas, was appointed, as his coadjutor, in this important service. "Now," says the evangelist, "there were in the church that was at Antioch certain prophets and teachers, as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord and fasted, the Holy Ghost said—Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted, and prayed, and laid their hands on them, they sent them away." [70:1]
Ten years had now elapsed since the conversion of Paul; and during the greater part of this period, he had been busily engaged in the dissemination of the gospel. In the days of his Judaism the learned Pharisee had, no doubt, been accustomed to act as a teacher in the synagogues, and, when he became obedient to the faith, he was permitted, as a matter of course, to expound his new theology in the Christian assemblies. Barnabas, his companion, was a Levite; [70:2] and as his tribe was specially charged with the duty of public instruction, [71:1] he too had probably been a preacher before his conversion. Both these men had been called of God to labour as evangelists, and the Head of the Church had already abundantly honoured their ministrations; but hitherto neither of them seems to have been clothed with pastoral authority by any regular ordination. Their constant presence in Antioch was now no longer necessary, so that they were thus left at liberty to prosecute their missionary operations in the great field of heathendom; and at this juncture it was deemed necessary to designate them, in due form, to their "ministry and apostleship." "The Holy Ghost said—Separate me Barnabas and Saul for the work whereunto I have called them." When we consider the present circumstances of these two brethren, we may see, not only why these instructions were given, but also why their observance has been so distinctly registered.
It is apparent that Barnabas and Saul were now called to a position of higher responsibility than that which they had previously occupied. They had heretofore acted simply as preachers of the Christian doctrine. Prompted by love to their common Master, and by a sense of individual obligation, they had endeavoured to diffuse all around them a knowledge of the Redeemer. They taught in the name of Jesus, just because they possessed the gifts and the graces required for such a service; and, as their labours were acknowledged of God, they were encouraged to persevere. But they were now to go forth as a solemn deputation, under the sanction of the Church, and not only to proclaim the truth, but also to baptize converts, to organise Christian congregations, and to ordain Christian ministers. It was, therefore, proper, that, on this occasion, they should be regularly invested with the ecclesiastical commission.
On other grounds it was desirable that the mission of Barnabas and Paul should be thus inaugurated. Though the apostles had been lately driven from Jerusalem, and though the Jews were exhibiting increasing aversion to the gospel, the Church was, notwithstanding, about to expand with extraordinary vigour by the ingathering of the Gentiles. In reference to these new members Paul and Barnabas pursued a bold and independent course, advocating views which many regarded as dangerous, latitudinarian, and profane; for they maintained that the ceremonial law was not binding on the converts from heathenism. Their adoption of this principle exposed them to much suspicion and obloquy; and because of the tenacity with which they persisted in its vindication, not a few were disposed to question their credentials as expositors of the Christian faith. It was, therefore, expedient that their right to perform all the apostolic functions should be placed above challenge. In some way, which is not particularly described, their appointment by the Spirit of God was accordingly made known to the Church at Antioch, and thus all the remaining prophets and teachers, who officiated there, were warranted to testify that these two brethren had received a call from heaven to engage in the work to which they were now designated. Their ordination, in obedience to this divine communication, was a decisive recognition of their spiritual authority. The Holy Ghost had attested their commission, and the ministers of Antioch, by the laying on of hands, set their seal to the truth of the oracle. Their title to act as founders of the Church was thus authenticated by evidence which could not be legitimately disputed. Paul himself obviously attached considerable importance to this transaction, and he afterwards refers to it in language of marked emphasis, when, in the beginning of the Epistle to the Romans, he introduces himself as "a servant of Jesus Christ,calledto be an apostle,separated unto the gospel of God." [71:1]
In the circumstantial record of this proceeding, to be found in the Acts of the Apostles, we have a proof of the wisdom of the Author of Revelation. He foresaw that the rite of "the laying on of hands" would be sadly abused; that it would be represented as possessing something like a magic potency; and that it would be at length converted, by a small class of ministers, into an ecclesiastical monopoly. He has, therefore, supplied us with an antidote against delusion by permitting us, in this simple narrative, to scan its exact import. And what was the virtue of the ordination here described? Did it furnish Paul and Barnabas with a title to the ministry? Not at all. God himself had already called them to the work, and they could receive no higher authorisation. Did it necessarily add anything to the eloquence, or the prudence, or the knowledge, or the piety, of the missionaries? No results of the kind could be produced by any such ceremony. What then was its meaning? The evangelist himself furnishes an answer. The Holy Ghost required that Barnabas and Saul should beseparatedto the work to which the Lord had called them, and the laying on of hands was themode, orform, in which they were set apart, or designated, to the office. This rite, to an Israelite, suggested grave and hallowed associations. When a Jewish father invoked a benediction on any of his family, he laid his hand upon the head of the child; [73:1] when a Jewish priest devoted an animal in sacrifice, he laid his hand upon the head of the victim; [73:2] and when a Jewish ruler invested another with office, he laid his hand upon the head of the new functionary. [73:3] The ordination of these brethren possessed all this significance. By the laying on of hands the ministers of Antioch implored a blessing on Barnabas and Saul, and announced their separation, or dedication, to the work of the gospel, and intimated their investiture with ecclesiastical authority.
It is worthy of note that the parties who acted as ordainers were not dignitaries, planted here and there throughout the Church, and selected for this service on account of their official pre-eminence. They were all, at the time, connected with the Christian community assembling in the city which was the scene of the inauguration. It does not appear that any individual amongst them claimed the precedence; all engaged on equal terms in the performance of this interesting ceremony. We cannot mistake the official standing of these brethren if we only mark the nature of the duties in which they were ordinarily occupied. They were "prophets and teachers;" they were sound scriptural expositors; some of them, perhaps, were endowed with the gift of prophetic interpretation; and they were all employed in imparting theological instruction. Though the name is not here expressly given to them, they were, at least virtually, "the elders who laboured in the word and doctrine." [74:1] Paul, therefore, was ordained by the laying on of the hands of thePresbyteryof Antioch. [74:2]
If the narrative of Luke was designed to illustrate the question of ministerial ordination, it plainly suggests that the power of Church rulers is very circumscribed. They have no right to refuse the laying on of hands to those whom God has called to the work of the gospel, and who, by their gifts and graces, give credible evidences of their holy vocation; and they are not at liberty to admit the irreligious or incompetent to ecclesiastical offices. In the sight of the Most High the ordination to the pastorate of an individual morally and mentally disqualified is invalid and impious.
Immediately after their ordination Paul and Barnabas entered on their apostolic mission. Leaving Antioch they quickly reached Seleucia [75:1]—a city distant about twelve miles—and from thence passed on to Cyprus, [75:2] the native country of Barnabas. [75:3] They probably spent a considerable time in that large island. It contained several towns of note; it was the residence of great numbers of Jews; and the degraded state of its heathen inhabitants may be inferred from the fact that Venus was their tutelary goddess. The preaching of the apostles in this place appears to have created an immense sensation; their fame at length attracted the attention of persons of the highest distinction; and the heart of Paul was cheered by the accession of no less illustrious a convert than Sergius Paulus, [75:4] the Roman proconsul. Departing from Cyprus, Paul and Barnabas now set sail for Asia Minor, where they landed at Perga in Pamphylia. Here John Mark, the nephew of Barnabas, by whom they had been hitherto accompanied, refused to proceed further. He seems to have been intimidated by the prospect of accumulating difficulties. From many, on religious grounds, they had reason to anticipate a most discouraging reception; and the land journey now before them was otherwise beset with dangers. Whilst engaged in it, Paul seems to have experienced those "perils of waters," or of "rivers," [75:5] and "perils of robbers," which he afterwards mentions; for the highlands of Asia Minor were infested with banditti, and the mountain streams often rose with frightful rapidity, and swept away the unwary stranger. John Mark now returned to Jerusalem, and, at a subsequent period, we find Paul refusing, in consequence, to receive him as a travelling companion. [76:1] But though Barnabas was then dissatisfied because the apostle continued to be distrustful of his relative, and though "the contention was so sharp" between these two eminent heralds of the cross that "they departed asunder one from the other," [76:2] the return of this young minister from Perga appears to have led to no change in their present arrangements. Continuing their journey into the interior of the country, they now preached in Antioch of Pisidia, in Iconium, in "Lystra and Derbe, cities of Lycaonia," and in "the region that lieth round about." [76:3] When they had proceeded thus far, they began to retrace their steps, and again visited the places where they had previously succeeded in collecting congregations. They now supplied their converts with a settled ministry. When they had presided in every church at an appointment of elders, [76:4] in which the choice was determined by popular suffrage, [76:5] and when they had prayed with fasting, they laid their hands on the elected office-bearers, and in this form "commended them to the Lord on whom they believed." Having thus planted the gospel in many districts which had never before been trodden by the feet of a Christian missionary, they returned to Antioch in Syria to rehearse "all that God had done with them, and how he had opened the door of faith unto the Gentiles." [76:6]
Paul and Barnabas spent about six years in this first tour; [76:7] and, occasionally, when their ministrations were likely to exert a wide and permanent influence, remained long in particular localities. The account of their designation, and of their labours in Cyprus, Pamphylia, Lycaonia, and the surrounding regions, occupies two whole chapters of the Acts of the Apostles. The importance of their mission may be estimated from this lengthened notice. Christianity now greatly extended its base of operations, and shook paganism in some of its strongholds. In every place which they visited, the apostles observed a uniform plan of procedure. In the first instance, they made their appeal to the seed of Abraham; as they were themselves learned Israelites, they were generally permitted, on their arrival in a town, to set forth the claims of Jesus of Nazareth in the synagogue; and it was not until the Jews had exhibited a spirit of unbelief, that they turned to the heathen population. In the end, by far the majority of their converts were reclaimed idolaters. "The Gentiles were glad, and glorified the word of the Lord, and as many as were ordained to eternal life, believed." [77:1] Astonished at the mighty miracles exhibited by the two missionaries, the pagans imagined that "the gods" had come down to them "in the likeness of men;" and at Lystra the priest of Jupiter "brought oxen and garlands unto the gates, and would have done sacrifice with the people;" [77:2] but the Jews looked on in sullen incredulity, and kept alive an active and implacable opposition. At Cyprus, the apostles had to contend against the craft of a Jewish conjuror; [77:3] at Antioch, "the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution" against them, "and expelled them out of their coasts;" [77:4] at Iconium, the Jews again "stirred up the Gentiles, and made their minds evil affected against the brethren;" [77:5] and at Lystra, the same parties "persuaded the people, and having stoned Paul, drew him out of the city, supposing he had been dead" [78:1] The trials through which he now passed seem to have made an indelible impression on the mind of the great apostle, and in the last of his epistles, written many years afterwards, he refers to them as among the most formidable he encountered in his perilous career. Timothy, who at this time must have been a mere boy, appears to have witnessed some of these ebullitions of Jewish malignity, and to have marked with admiration the heroic spirit of the heralds of the Cross. Paul, when about to be decapitated by the sword of Nero, could, therefore, appeal to the evangelist, and could fearlessly declare that, twenty years before, when his life was often at stake, he had not quailed before the terrors of martyrdom. "Thou," says he, "hast fully known my long-suffering, charity, patience, persecutions, afflictions, which came unto me atAntioch, atIconium, atLystra, what persecutions I endured, but, out of them all, the Lord delivered me." [78:2]
The hostile efforts of the Jews did not arrest the gospel in its triumphant career. The truth prevailed mightily among the Gentiles, and the great influx of converts began to impart an entirely new aspect to the Christian community. At first the Church consisted exclusively of Israelites by birth, and all who entered it still continued to observe the institutions of Moses. But it was now evident that the number of its Gentile adherents would soon very much preponderate, and that, ere long, the keeping of the typical law would become the peculiarity of a small minority of its members. Many of the converted Jews were by no means prepared for such an alternative. They prided themselves upon their divinely-instituted worship; and, misled by the fallacy that whatever is appointed by God can never become obsolete, they conceived that the spread of Christianity must be connected with the extension of their national ceremonies. They accordingly asserted that the commandment relative to the initiatory ordinance of Judaism was binding upon all admitted to Christian fellowship. "Certain men which came down from Judea" to Antioch, "taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." [79:1]
Paul was eminently qualified to deal with such errorists. There was a time when he had valued himself upon his Pharisaic strictness, but when God revealed to him His glory in the face of Jesus Christ, he was taught to distinguish between a living faith, and a dead formalism. He still maintained his social status, as one of the "chosen people," by the keeping of the law; but he knew that it merely prefigured the great redemption, and that its types and shadows must quickly disappear before the light of the gospel. He saw, too, that the arguments urged for circumcision could also be employed in behalf of all the Levitical arrangements, [79:2] and that the tendency of the teaching of these "men which came down from Judea" was to encumber the disciples with the weight of a superannuated ritual. Nor was this all. The apostle was well aware that the spirit which animated those Judaising zealots was a spirit of self-righteousness. When they "taught the brethren and said, Except ye be circumcised after the manner of Moses,ye cannot be saved" they subverted the doctrine of justification by faith alone. [79:3] A sinner is saved as soon as he believes on the Lord Jesus Christ, [79:4] and he requires neither circumcision, nor any other ordinance, to complete his pardon. Baptism is, indeed, the sign by which believers solemnly declare their acceptance of the gospel, and the seal by which God is graciously pleased to recognise them as heirs of the righteousness of faith; and yet even baptism is not essential to salvation, for the penitent thief, though unbaptized, was admitted into paradise. [80:1] But circumcision is no part of Christianity at all; it does not so much as indicate that the individual who submits to it is a believer in Jesus. Faith in the Saviour is the only and the perfect way of justification. "Blessed are all they that put their trust in him," [80:2] for Christ will, without fail, conduct to glory all who commit themselves to His guidance and protection. Those who trust in Him cannot but love Him, and those who love Him cannot but delight to do His will; and as faith is the root of holiness and happiness, so unbelief is the fountain of sin and misery. But though the way of salvation by faith can only be spiritually discerned, many seek to make it palpable by connecting it with certain visible institutions. Faith looks to Jesus as the only way to heaven; superstition looks to some outward observance, such as baptism or circumcision, (which is only a finger-post on the way,) and confounds it with the way itself. Faith is satisfied with a very simple ritual; superstition wearies itself with the multiplicity of its minute observances. Faith holds communion with the Saviour in all His appointments, and rejoices in Him with joy unspeakable; superstition leans on forms and ceremonies, and is in bondage to these beggarly elements. No wonder then that the attempt to impose on the converted Gentiles the rites of both Christianity and Judaism encountered such resolute opposition. Paul and Barnabas at once withstood its abettors, and had "no small dissension and disputation with them." [80:3] It was felt, however, that a matter of such grave importance merited the consideration of the collective wisdom of the Church, and it was accordingly agreed to send these two brethren, "and certain other of them" "to Jerusalem unto the apostles and elders about this question." [81:1]
It is not stated that the Judaising teachers confined their interference to Antioch, and the subsequent narrative apparently indicates that the deputation to Jerusalem acted on behalf of all the Churches in Syria and Cilicia. [81:2] The Christian societies scattered throughout Pamphylia, Lycaonia, and some other districts of Asia Minor, do not seem to have been directly concerned in sending forward the commissioners; but as these communities had been collected and organised by Paul and Barnabas, they doubtless considered that they were represented by their founders, and they at once acceded to the decision of the assembly which met in the Jewish metropolis. [81:3] That assembly approached, perhaps, more closely than any ecclesiastical convention that has ever since been held, to the character of a general council. It is pretty clear that its deliberations must have taken place at the time of one of the great annual festivals, for, seven or eight years before, the apostles had commenced their travels as missionaries, and except about the season of the Passover or of Pentecost, the Syrian deputation could have scarcely reckoned on finding them in the holy city. It is not said that the officials who were to be consulted belonged exclusively to Jerusalem. [81:4] They, not improbably, included the elders throughout Palestine who usually repaired to the capital to celebrate the national solemnities. This meeting, therefore, seems to have been constructed on a broader basis than what a superficial reading of the narrative might suggest. Amongst its members were the older apostles, as well as Barnabas and Paul, so that it contained the principal founders of the Jewish and Gentile Churches: there were also present the elders of Jerusalem, and deputies from Antioch, that is, the representatives of the two most extensive and influential Christian societies in existence: whilst commissioners from the Churches of Syria and Cilicia, and elders from various districts of the holy land, were, perhaps, likewise in attendance. The Universal Church was thus fairly represented in this memorable Synod.
The meeting was held A.D. 51, and Paul, exactly fourteen years before, [82:1] had visited Jerusalem for the first time after his conversion. [82:2] So little was then known of his remarkable history, even in the chief city of Judea, that when he "assayed to join himself to the disciples, they were all afraid of him, and believed not that he was a disciple;" [82:3] but now his position was completely changed, and he was felt to be one of the most influential personages who took part in the proceedings of this important convention. Some have maintained that the whole multitude of believers in the Jewish capital deliberated and voted on the question in dispute, but there is certainly nothing in the statement of the evangelist to warrant such an inference. It is very evident that the disciples in the holy city were not prepared to approveunanimouslyof the decision which was actually adopted, for we are told that, long afterwards, they were "all zealous of the law," [83:1] and that they looked with extreme suspicion on Paul himself, because of the lax principles, in reference to its obligation, which he was understood to patronise. [83:2] When he arrived in Jerusalem on this mission he found there a party determined to insist on the circumcision of the converts from heathenism; [83:3] he complains of the opposition he now encountered from these "false brethren unawares brought in;" [83:4] and, when he returned to Antioch, he was followed by emissaries from the same bigoted and persevering faction. [83:5] It is quite clear, then, that the finding of the meeting, mentioned in the fifteenth chapter of the Acts,did not pleaseall the members of the church of the metropolis. The apostle says expressly that he communicated "privately" on the subject with "them which were of reputation," [83:6] and in the present state of feeling, especially in the head-quarters of Judaism, Paul would have recoiled from the discussion of a question of such delicacy before a promiscuous congregation. The resolution now agreed upon, when subsequently mentioned, is set forth as the act, not of the whole body of the disciples, but of "the apostles and elders," [83:7] and as they were the arbiters to whom the appeal was made, they were obviously the only parties competent to pronounce a deliverance.
Two or three expressions of doubtful import, which occur in connexion with the history of the meeting, have induced some to infer that all the members of the Church of Jerusalem were consulted on this occasion. It is said that "all themultitudekept silence and gave audience to Barnabas and Paul"; [84:1] that it "pleased the apostles and elders with thewhole churchto send chosen men of their own company to Antioch:" [84:2] and, according to our current text, that the epistle, intrusted to the care of these commissioners, proceeded from "the apostles and eldersand brethren." [84:3] But "the whole church," and "all the multitude," merely signifythe whole assembly present, and do not necessarily imply even a very numerous congregation. [84:4] Some, at least, of the "certain other" deputies [84:5] sent with Paul and Barnabas to Jerusalem, were, in all likelihood, disposed to doubt or dispute their views; as it is not probable that a distracted constituency would have consented to the appointment of commissioners, all of whom were already committed to the same sentiments. When, therefore, the evangelist reports that the proposal made by James "pleased the apostles and elderswith the whole Church," he thus designs to intimate that it met the universal approval of the meeting, including the deputies on both sides. There were prophets, and others possessed of extraordinary endowments, in the early Church, [84:6] and, as some of these were, no doubt, at this time in Jerusalem, [84:7] we can scarcely suppose that they were not permitted to be present in this deliberative assembly. If we adopt the received reading of the superscription of the circular letter, [84:8] the "brethren," who are there distinguished from "the apostles and elders," were, in all likelihood, these gifted members. [84:9] But, according to the testimony of the best and most ancient manuscripts, the true reading of the commencement of this encyclical epistle is, "The apostlesand elders brethren." [85:1] As the Syrian deputies were commissioned to consult, not the general body of Christians at Jerusalem, but the apostles and elders, this reading, now recognised as genuine by the highest critical authorities, is sustained by the whole tenor of the narrative. The same parties who "came together to consider of this matter" also framed the decree. The apostles and elders brethren were the only individuals officially concerned in this important transaction. [85:2]
In this council the apostles acted, not as men oracularly pronouncing the will of the Eternal, but, as ordinary church rulers, proceeding, after careful inquiry, to adopt the suggestions of an enlightened judgment. One passage of the Synodical epistle has been supposed to countenance a different conclusion, for those assembled "to consider of this matter" are represented as saying to the Syrian and Cilician Churches—"It seemed good to the Holy Ghost and to usto lay upon you no greater burden" [85:3] than the restrictions which are presently enumerated. But it is to be observed that this is the language of "the elders brethren," as well as of the apostles, so that it must have been used by many who made no pretensions to inspiration; and it is apparent from the context that the council here merely reproduces an argument against the Judaizers which had been always felt to be irresistible. The Gentiles had received the Spirit "by the hearing of faith," [86:1] and not by the ordinance of circumcision; and hence it was contended that the Holy Ghost himself had decided the question. Peter, therefore, says to the meeting held at Jerusalem—"God, which knoweth the hearts, bare them witness,giving them the Holy Ghost, even as he did unto us; and put no difference between us and them, purifying their hearts by faith. Now, therefore,why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers, nor we, were able to bear?" [86:2] He had employed the same reasoning long before, in defence of the baptism of Cornelius and his friends. "The Holy Ghost," said he, "fell on them…. Forasmuch, then, as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ,—what was I that I could withstand God?" [86:3] When, then, the members of the council here declared, "It seemed good to the Holy Ghost and to us," [86:4] they thus simply intimated that they were shut up to the arrangement which they now announced—that God himself, by imparting His Spirit to those who had not received the rite of circumcision, had already settled the controversy—and that, as it had seemed good to the Holy Ghost not to impose the ceremonial law upon the Gentiles, so it also seemed good to "the apostles and elders brethren."
But whilst the abundant outpouring of the Spirit on the Gentiles demonstrated that they could be sanctified and saved without circumcision, and whilst the Most High had thus proclaimed their freedom from the yoke of the Jewish ritual, it is plain that, in regard to this point, as well as other matters noticed in the letter, the writers speak as the accreditedinterpretersof the will of Jehovah. They state that it seemed good to the Holy Ghost and to them to require the converts from paganism "to abstain from meats offered to idols, and from blood, and from things strangled, and from fornication." [87:1] And yet, without any special revelation, they might have felt themselves warranted to give such instructions in such language, for surely they were at liberty to say that the Holy Ghost had interdicted fornication; and, as the expounders of the doctrine of Christian expediency, [87:2] their views may have been so clear that they could speak with equal confidence as to the duty of the disciples under present circumstances to abstain from blood, and from things strangled, and from meats offered to idols. If they possessed "the full assurance of understanding" as to the course to be pursued, they doubtless deemed it right to signify to their correspondents that the decision which they now promulgated was, not any arbitrary or hasty deliverance, but the very "mind of the Spirit" either expressly communicated in the Word, or deduced from it by good and necessary inference. In this way they aimed to reach the conscience, and they knew that they thus furnished the most potential argument for submission.
It may at first sight appear strange that whilst the apostles, and those who acted with them at this meeting, condemned the doctrine of the Judaizers, and affirmed that circumcision was not obligatory on the Gentiles, they, at the same time, required the converts from paganism to observe a part of the Hebrew ritual; and it may seem quite as extraordinary that, in a letter which was the fruit of so much deliberation, they placed an immoral act, and a number of merely ceremonial usages, in the same catalogue. But, on mature reflection, we may recognise their tact and Christian prudence in these features of their communication. Fornication was one of the crying sins of Gentilism, and, except when it interfered with social arrangements, the heathen did not even acknowledge its criminality. When, therefore, the new converts were furnished with the welcome intelligence that they were not obliged to submit to the painful rite of circumcision, it was well, at the same time, to remind them that there were lusts of the flesh which they were bound to mortify; and it was expedient that, whilst a vice so prevalent as fornication should be specified, they should be distinctly warned to beware of its pollutions. For another reason they were directed to abstain from "meats offered to idols." It often happened that what had been presented at the shrine of a false god was afterwards exposed for sale, and the council cautioned the disciples against partaking of such food, as they might thus appear to give a species of sanction to idolatry, as well as tempt weak brethren to go a step further, and directly countenance the superstitions of the heathen worship. [88:1] The meeting also instructed the faithful in Syria and Cilicia to abstain from "blood and from things strangled," because the Jewish converts had been accustomed from infancy to regard aliment of this description with abhorrence, and they could scarcely be expected to sit at meat with parties who partook of such dishes. Though the use of them was lawful, it was, at least for the present, not expedient; and on the same principle that, whether we eat, or drink, or whatever we do, we should do all to the glory of God, the Gentile converts were admonished to remove them from their tables, that no barrier might be raised up in the way of social or ecclesiastical communion with their brethren of the seed of Abraham.
It was high time for the authoritative settlement of a question at once so perplexing and so delicate. It already threatened to create a schism in the Church; and the agitation, which had commenced before the meeting of the council, was not immediately quieted. When Peter visited Antioch shortly afterwards, he at first triumphed so far over his prejudices as to sit at meat with the converts from paganism; but when certain sticklers for the law arrived from Jerusalem, "he withdrew, and separated himself, fearing them which were of the circumcision." [89:1] The "decree" of the apostles and elders undoubtedly implied the lawfulness of eating with the Gentiles, but it contained no express injunction on the subject, and Peter, who was now about to "go unto the circumcision," [89:2] and who was, therefore, most anxious to conciliate the Jews, may have pleaded this technical objection in defence of his inconsistency. It is said that others, from whom better things might have been expected, followed his example, "insomuch that Barnabas also was carried away with their dissimulation." [89:3] But, on this critical occasion, Paul stood firm; and his bold and energetic remonstrances appear to have had the effect of preventing a division which must have been most detrimental to the interests of infant Christianity.
After the Council of Jerusalem, the gospel continued its prosperous career. When Paul had remained for some time at Antioch, where he returned with the deputation, he set out to visit the Churches of Syria and Cilicia; and then travelled through Lycaonia, Galatia, and some other portions of Asia Minor. He was now directed, by a vision, [90:1] to pass over into Greece; and about the spring of A.D. 52, or twenty-one years after the crucifixion, Europe was entered, for the first time, by the Apostle of the Gentiles. Paul commenced his ministry in this new sphere of labour by announcing the great salvation to the inhabitants of Philippi, a city of Macedonia, and a Roman colony. [90:2]
Nearly a century before, two powerful factions, contending for the government of the Roman world, had converted the district now visited into a theatre of war; immense armies had been here drawn out in hostile array; and two famous battles, which issued in the overthrow of the Republic, had been fought in this very neighbourhood. The victor had rewarded some of his veterans by giving them possessions at Philippi. The Christian missionary entered, as it were, the suburbs of the great metropolis of the West, when he made his appearance in this military colony; for, it had the same privileges as the towns of Italy, [91:1] and its inhabitants enjoyed the status of Roman citizens. Here he now originated a spiritual revolution which eventually changed the face of Europe. The Jews had no synagogue in Philippi; but, in places such as this, where their numbers were few, they were wont, on the Sabbath, to meet for worship by the side of some river in which they could conveniently perform their ablutions; and Paul accordingly repaired to the banks of the Gangitas, [91:2] where he expected to find them assembled for devotional exercises. A small oratory, or house of prayer, seems to have been erected on the spot; but the little society connected with it must have been particularly apathetic, as the apostle found only a few females in attendance. One of these was, however, the first-fruits of his mission to the Western continent. Lydia, a native of Thyatira, and a seller of purple,—a species of dye for which her birthplace had acquired celebrity,—was the name of the convert; and though the gospel may already have made some progress in Rome, it must be admitted that, in as far as direct historical testimony is concerned, this woman has the best claim to be recognised as the mother of European Christianity. It is said that she "worshipped God," [91:3] that is, though a Gentile, she had been proselyted to the Jewish faith; and the history of her conversion is given by the evangelist with remarkable clearness and simplicity. "The Lordopened her heartthat she attended unto the things that were spoken of Paul." [91:4] When she and her family were baptized, she entreated the missionaries to "come into her house and abide there" during their sojourn in the place; and, after some hesitation, they accepted the proffered hospitality.
Another female acts a conspicuous part in connexion with this apostolic visit. "It came to pass," says Luke, "as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the Most High God, which shew unto us the way of salvation. And this did she many days." [92:1] It is quite possible that even daemons have the power of discerning certain classes of future events with the quickness of intuition; [92:2] and if, as the Scriptures testify, they have sometimes entered into human bodies, we can well understand how the individuals thus possessed have obtained credit for divination. In this way the damsel mentioned by the evangelist may have acquired her celebrity. We cannot explain how disembodied spirits maintain intercourse; but it is certain that they possess means of mutual recognition, and that they can be impressed by the presence of higher and holier intelligences. And as the approach of a mighty conqueror spreads dismay throughout the territory he invades, so when the Son of God appeared on earth, the devils were troubled at His presence, and, in the agony of their terror, proclaimed His dignity. [92:3] It would appear that some influence of an analogous character operated on this Pythoness. The arrival of the missionaries in Philippi alarmed the powers of darkness, and the damsel, under the pressure of an impulse which she found it impossible to resist, told their commission. But neither the apostles, nor our Lord, cared for credentials of such equivocal value. As this female followed the strangers through the streets, and in a loud voice announced their errand to the city, "Paul, being grieved, turned and said to the spirit, I command thee, in the name of Jesus Christ, to come out of her, and he came out the same hour." [93:1]
The unbelieving Jews had hitherto been the great persecutors of the Church; but now, for the first time, the apostles encountered opposition from another quarter; and the expulsion of the spirit from the damsel evoked the hostility of this new adversary. When the masters of the Pythoness "saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers." [93:2] We here discover one great cause of our Lord under the government of the pagan emperors. The Jews were prompted by mere bigotry to display hatred to the gospel—but the Gentiles were generally guided by the still more ignoble principle of selfishness. Many of the heathen multitude cared little for their idolatrous worship; but all who depended for subsistence on the prevalence of superstition, such as the image-makers, the jugglers, the fortune-tellers, and a considerable number of the priests, [93:3] were dismayed and driven to desperation by the progress of Christianity. They saw that, with its success, "the hope of their gains was gone;" and, under pretence of zeal for the public interest, and for the maintenance of the "lawful" ceremonies, they laboured to intimidate and oppress the adherents of the new doctrine.
The appearance of the missionaries at Philippi must have created a profound sensation, as otherwise it is impossible to account for the tumult which now occurred. The "masters" of the damsel possessed of the "spirit of divination," no doubt, took the initiatory step in the movement; but had not the public mind been in some degree prepared for their appeals, they could not have induced all classes of their fellow-citizens so soon to join in the persecution. "The multitude rose up together" at their call; the duumviri, or magistrates, rent off the clothes of the apostles with their own hands, and commanded them to be scourged; the lictors "laid many stripes upon them;" they wore ordered to be kept in close confinement; and the jailer exceeded the exact letter of his instructions by thrusting them "into the inner prison," and by making "their feet fast in the stocks." [94:1] The power of Imperial Rome arrayed itself against the preachers of the gospel, and now distinctly gave note of warning of the approach of that long night of affliction throughout which the church was yet to struggle.
If the proceedings of the missionaries, before their committal to prison, produced such a ferment, it is clear that the circumstances attending their incarceration were not calculated to abate the excitement. It soon appeared that they had sources of enjoyment which no human authority could either destroy or disturb; for as they lay in the pitchy darkness of their dungeon with their feet compressed in the stocks, their hearts overflowed with divine comfort. "At midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them." [94:2] What must have been the wonder of the other inmates of the jail, as these sounds fell upon their ears! Instead of a cry of distress issuing from "the inner prison," there was the cheerful voice of thanksgiving! The apostles rejoiced that they were counted worthy to suffer in the service of Christ. The King of the Church sympathised with His oppressed saints, and speedily vouchsafed to them most wonderful tokens of encouragement. Scarcely had they finished their song of praise when it was answered by a very significant response, proclaiming that they were supported by a power which could crush the might of Rome. "Suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately all the doors were opened, and every one's bands were loosed." [95:1]
It is not improbable that the mind of the jailer had already been ill at ease. He must have heard of the extraordinary history of the damsel with the spirit of divination who announced that his prisoners were the servants of the Most High God, and that they shewed unto men the way of salvation. Rumour had, perhaps, supplied him with some information in reference to their doctrines; and during even his short intercourse with Paul and Silas in the jail, he may have been impressed by much that he noticed in their spirit and deportment. But he had meanwhile gone to rest, and he remained asleep until roused by the noise and tremor of the earthquake. When he awoke and saw "the prison doors open," he was in a paroxysm of alarm; and concluding that the prisoners had escaped, and that he might expect to be punished, perhaps capitally, for neglect of duty, he resolved to anticipate such a fate, and snatched his sword to commit suicide. At this moment, a voice issuing from the dungeon where the missionaries were confined, at once dispelled his fears as to the prisoners, and arrested him almost in the very act of self-murder. "Paul cried with a loud voice, saying—Do thyself no harm, for we are all here." [95:2] These words operated on the unhappy man like a shock of electricity. They instantaneously directed his thoughts into another channel, and imparted intensity to feelings which, had hitherto been comparatively dormant. The conviction flashed upon his conscience that the men whom he had so recently thrust into the inner prison were no impostors; that they had, as they alleged, authority to treat of matters infinitely more important than any of the passing interests of time; that they had, verily, a commission from heaven to teach the way of eternal salvation; and that he and others, who had taken part in their imprisonment, had acted most iniquitously. For what now could be more evident than that the apostles were the servants of the Most High God? When everything around them was enveloped in the gloom of midnight, they seemed able to tell what was passing all over the prison. How strange that, when the jailer was about to kill himself, a voice should issue from a different apartment saying—Do thyself no harm! How strange that the very man whose feet, a few hours before, had boon made fast in the stocks, should now be the giver of this friendly counsel! How remarkable that, when all the doors were opened, no one attempted to escape! And how extraordinary that, during the very night on which the apostles were imprisoned, the bands of all the inmates were loosed, and that the building was made to rock to its foundations! Did not the earthquake indicate that He, whom the apostles served, was able to save and to destroy? Did it not proclaim, trumpet-tongued, that He would surely punish their persecutors? When the jailer thought on these things, well might he be paralysed with fear, and believing that the apostles alone could tell him how he was Lo obtain relief from the anxiety which oppressed his spirit, it is not strange that "he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said—Sirs, what must I do to be saved?" [96:1]
The missionaries were prepared with a decisive reply to this earnest inquiry, and it is probable that their answer took the jailer by surprise. He expected, perhaps, to be called upon to do something, either to propitiate the apostles themselves, or to turn away the wrath of the God of the apostles. It is obvious, from the spirit which he manifested, that, to obtain peace of conscience, he was ready to go very far in the way of self-sacrifice. He may have been willing to part with his property, or to imperil his life, or to give "the fruit of his body for the sin of his soul." What, then, must have been his astonishment when he found that the divine mercy so far transcended anything he could have possibly anticipated! With what satisfaction must he have listened to the assurance that an atonement had already been made, and that the sinner is safe as soon as he lays the hand of faith on the head of the great Sacrifice! What delight must he have experienced when informed that unbelief alone could shut him out from heaven; that the Son of God had died the just for the unjust; and that this almighty Saviour now waited to be gracious to-himself! How must the words of the apostles have thrilled through his soul, as he heard them repeating the invitation-"Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." [97:1]
The jailer joyfully accepted the proffered Deliverer; and felt that, resting on this Rock of Salvation, he was at peace. Though well aware that, by openly embracing the gospel, he exposed himself to considerable danger, he did not shrink from the position of a confessor. The love of Christ had obtained full possession of his soul, and he was quite prepared to suffer in the service of his Divine Master. He took Paul and Silas "the same hour of the night, and washed their stripes, and was baptized, he and all his, straightway; and when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house." [98:1]
It is highly probable that the shock of the earthquake was felt beyond the precincts of the jail, and that the events which had occurred there had soon been communicated to the city authorities. We can thus best account for the fact that "when it was day, the magistrates sent the serjeants saying, Let those men go." [98:2] As it is not stated that the apostles had previously entered into any vindication of their conduct, it has been thought singular that they now declined to leave the prison without receiving an apology for the violation of their privileges as Roman citizens. But this matter presents no real difficulty. The magistrates had yielded to the clamour of an infuriated mob; and, instead of giving Paul and Silas a fair opportunity of defence or explanation, had summarily consigned them to the custody of the jailer. These functionaries now seemed prepared to listen to remonstrance; and Paid deemed it due to himself, and to the interests of the Christian Church, to complain of the illegal character of the proceedings from which he had suffered. He had been punished, without a trial, and scourged, though a Roman citizen. [98:3] Hence, when informed that the duumviri had given orders for the liberation of himself and his companion, the apostle exclaimed—"They have beaten us openly uncondemned, being Romans, and have cast us into prison, and now do they thrust us out privily? Nay, verily, but let them come themselves, and fetch us out." [98:4] These words, which were immediately reported by the serjeants, or lictors, inspired the magistrates with apprehension, and suggested to them the expediency of conciliation. "And they came" to the prison to the apostles, "andbesought them, and brought them out, and desired them to depart out of the city." [99:1] The missionaries did not, however, leave Philippi until they had another opportunity of meeting with their converts. "They went out of the prison, and entered into the house of Lydia, and when they had seen the brethren, they comforted them and departed." [99:2]
On the whole Paul and Silas had reason to thank God and take courage, when they reviewed their progress in the first European city which they visited. Though they had met with much opposition, their ministry had been greatly blessed; and, in the end, the magistrates, who had treated them with much severity, had felt it necessary to apologise. The extraordinary circumstances accompanying their imprisonment must have made their case known to the whole body of the citizens, and thus secured a degree of attention to their preaching which could not have been otherwise expected. The Church, now established at Philippi, contained a number of most generous members, and Paul afterwards gratefully acknowledged the assistance he received from them. "Ye have well done," said he, "that ye did communicate with my affliction. Now, ye Philippians, know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me, as concerning giving and receiving, but ye only. For, even in Thessalonica, ye sent once and again unto my necessity." [99:3]