The Ancient Church Part 5

The disinterested behaviour of the converts betokened their intense earnestness. "All that believed were together and had all things common, and sold their possessions and goods and parted them to all men, as every man had need." [52:2] These early disciples were not, indeed, required, as a term of communion, to deposit their property in a common stock-purse; but, in the overflowings of their first love, they spontaneously adopted the arrangement. On the part of the more opulent members of the community residing in a place which was the stronghold of Jewish prejudice and influence, this course was, perhaps, as prudent as it was generous. By joining a proscribed sect they put their lives, as well as their wealth, into jeopardy; but, by the sale of their effects, they displayed a spirit of self-sacrifice which must have astonished and confounded their adversaries. They thus antic.i.p.ated all attempts at spoliation, and gave a proof of their readiness to submit to any suffering for the cause which they had espoused. An inheritance, when turned into money, could not be easily sequestered; and those who were in want could obtain a.s.sistance out of the secreted treasure. Still, even at this period, the principle of a community of goods was not carried out into universal operation; for the foreign Jews who were now converted to the faith, and who were "possessors of lands or houses"

[53:1] in distant countries, could neither have found purchasers, nor negotiated transfers, in the holy city. The first sales must obviously have been confined to those members of the Church who were owners of property in Jerusalem and its neighbourhood.

The system of having all things common was suggested in a crisis of apparently extreme peril, so that it was only a temporary expedient; and it is evident that it was soon given up altogether, as unsuited to the ordinary circ.u.mstances of the Christian Church. But though, in a short time, the disciples in general were left to depend on their own resources, the community continued to provide a fund for the help of the infirm and the dest.i.tute. At an early period complaints were made respecting the distribution of this charity, and we are told that "there arose a murmuring of the Grecians against the Hebrews because their widows were neglected in the daily ministration." [53:2] The _Grecians_, or those converts from Judaism who used the Greek language, were generally of foreign birth; and as the _Hebrews_, or the brethren who spoke the vernacular tongue of Palestine, were natives of the country, there were, perhaps, suspicions that local influence secured for their poor an undue share of the public bounty. The expedient employed for the removal of this "root of bitterness" seems to have been completely successful. "The twelve called the mult.i.tude of the disciples unto them and said, It is not reason that we should leave the word of G.o.d and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." [54:1]

Had the apostles been anxious for power they would themselves have nominated the deacons. They might have urged, too, a very plausible apology for here venturing upon an exercise of patronage. They might have pleaded that the disciples were dissatisfied with each other--that the excitement of a popular election was fitted to increase this feeling of alienation--and that, under such circ.u.mstances, prudence required them to take upon themselves the responsibility of the appointment. But they were guided by a higher wisdom; and their conduct is a model for the imitation of ecclesiastical rulers in all succeeding generations. It was the will of the Great Lawgiver that His Church should possess a free const.i.tution; and accordingly, at the very outset, its members were intrusted with the privilege of self-government. The community had already been invited to choose an apostle in the room of Judas, [54:2]

and they were now required to name office-bearers for the management of their money transactions. But, whilst the Twelve, on this occasion, appealed to the suffrages of the Brotherhood, they reserved to themselves the right of confirming the election; and they might, by withholding ordination, have refused to fiat an improper appointment.

Happily no such difficulty occurred. In compliance with the instructions addressed to them, the mult.i.tude chose seven of their number "whom they set before the apostles, and, when they had prayed, they laid their hands on them." [54:3]

Prior to the election of the deacons, Peter and John had been incarcerated. The Sanhedrim wished to extort from them a pledge that they would "not speak at all nor teach in the name of Jesus," [55:1] but the prisoners n.o.bly refused to consent to any such compromise. They "answered and said unto them--Whether it be right in the sight of G.o.d to hearken unto you more than unto G.o.d, judge ye." [55:2] The apostles here disclaimed the doctrine of pa.s.sive obedience, and a.s.serted principles which lie at the foundation of the true theory of religious freedom.

They maintained that "G.o.d alone is Lord of the conscience"--that His command overrides all human regulations--and that, no matter what may be the penalties which earthly rulers may annex to the breach of the enactments of their statute-book, the Christian is not bound to obey, when the civil law would compel him to violate his enlightened convictions. But the Sanhedrim obviously despised such considerations.

For a time they were obliged to remain quiescent, as public feeling ran strongly in favour of the new preachers; but, soon after the election of the deacons, they resumed the work of persecution. The tide of popularity now began to turn; and Stephen, one of the Seven, particularly distinguished by his zeal, fell a victim to their intolerance.

The martyrdom of Stephen appears to have occurred about three years and a half after the death of our Lord. [55:3] Daniel had foretold that the Messiah would "confirm the covenant with many _for one week_" [55:4]--an announcement which has been understood to indicate that, at the time of his manifestation, the gospel would be preached with much success among his countrymen _for seven years_--and if the prophetic week commenced with the ministry of John the Baptist, it probably terminated with this b.l.o.o.d.y tragedy. [56:1] The Christian cause had hitherto prospered in Jerusalem, and there are good grounds for believing that, mean while, it had also made considerable progress throughout all Palestine; but, at this date, it is suddenly arrested in its career of advancement. The Jewish mult.i.tude begin to regard it with aversion; and the Roman governor discovers that he may, at any time, obtain the tribute of their applause by oppressing its ablest and most fearless advocates.

After His resurrection our Lord commanded the apostles to go and "teach _all nations_" [56:2] and yet years rolled away before they turned their thoughts towards the evangelisation of the Gentiles. The Jewish mind was slow to apprehend such an idea, for the posterity of Abraham had been long accustomed to regard themselves as the exclusive heirs of divine privileges; but the remarkable development of the kingdom of G.o.d gradually led them to entertain more enlarged and more liberal sentiments. The progress of the gospel in Samaria, immediately after the death of Stephen, demonstrated that the blessings of the new dispensation were not to be confined to G.o.d's ancient people. Though many of the Samaritans acknowledged the divine authority of the writings of Moses, they did not belong to the Church of Israel; and between them and the Jews a bitter antipathy had hitherto existed. When Philip appeared among them, and preached Jesus as the promised Messiah, they listened most attentively to his appeals, and not a few of them gladly received Christian baptism. [57:1] It could now no longer be said that the Jews had "no dealings with the Samaritans," [57:2] for the gospel gathered both into the fold of a common Saviour, and taught them to keep "the unity of the Spirit in the bond of peace."

When the disciples were scattered abroad by the persecution which arose after the martyrdom of Stephen, the apostles still kept their post in the Jewish capital; [57:3] for Christ had instructed them to begin their ministry in that place: [57:4] and they perhaps conceived that, until authorised by some further intimation, they were bound to remain at Jerusalem. But the conversion of the Samaritans must have reminded them that the sphere of their labours was more extensive. Our Lord had said to them--"Ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and _unto the uttermost part of the earth,_"

[57:5] and events, which were now pa.s.sing before their view, were continually throwing additional light upon the meaning of this announcement. The baptism of the Ethiopian eunuch, [57:6] about this period, was calculated to enlarge their ideas; and the baptism of Cornelius pointed out, still more distinctly, the wide range of their evangelical commission. The minuteness with which the case of the devout centurion is described is a proof of its importance as connected with this transition-stage in the history of the Church. He had before known nothing of Peter; and, when they met at Caesarea, each could testify that he had been prepared for the interview by a special revelation from heaven. [57:7] Cornelius was "a centurion of the band called the Italian band" [57:8]--he was a representative of that military power which then ruled the world--and, in his baptism, we see the Roman Empire presenting, on the altar of Christianity, the first-fruits of the Gentiles.

It was not, however, very obvious, from any of the cases already enumerated, that the salvation of Christ was designed for all cla.s.ses and conditions of the human family. The Samaritans did not, indeed, worship at Jerusalem, but they claimed some interest in "the promises made unto the fathers;" and they conformed to many of the rites of Judaism. It does not appear that the Ethiopian eunuch was of the seed of Abraham; but he acknowledged the inspiration of the Old Testament, and he was disposed, at least to a certain extent, to observe its inst.i.tutions. Even the Roman centurion was what has been called a _proselyte of the gate_, that is, he professed the Jewish theology--"he feared G.o.d with all his house" [58:1]--though he had not received circ.u.mcision, and had not been admitted into the congregation of Israel.

But the time was approaching when the Church was to burst forth beyond the barriers within which it had been hitherto inclosed, and an individual now appeared upon the scene who was to be the leader of this new movement. He is "a citizen of no mean city" [58:2]--a native of Tarsus in Cilicia, a place famous for its educational inst.i.tutes [58:3]--and he is known, by way of distinction, as "an apostle of _the nations_." [58:4]

The apostles were at first sent only to their own countrymen; [58:5] and we have seen that, for some time after our Lord's death, they do not appear to have contemplated any more comprehensive mission. When Peter called on the disciples to appoint a successor to Judas, he seems to have acted under the conviction that the company of the Twelve must still be maintained in its integrity, and that its numbers must still exactly correspond to the number of the tribes of Israel. But the Jews, after the death of Stephen, evinced an increasing aversion to the gospel; and as the apostles were eventually induced to direct their views elsewhere, they were, of course, also led to abandon an arrangement which had a special reference to the sectional divisions of the chosen people. Meanwhile, too, the management of ecclesiastical affairs had partially fallen into other hands; new missions, in which the Twelve had no share, had been undertaken; and Paul henceforth becomes most conspicuous and successful in extending and organising the Church.

Paul describes himself as "one born out of due time." [59:1] He was converted to Christianity when his countrymen seemed about to be consigned to judicial blindness; and he was "called to be an apostle"

[59:2] when others had been labouring for years in the same vocation.

But he possessed peculiar qualifications for the office. He was ardent, energetic, and conscientious, as well as acute and eloquent. In his native city Tarsus he had probably received a good elementary education, and afterwards, "at the feet of Gamaliel," [59:3] in Jerusalem, he enjoyed the tuition of a Rabbi of unrivalled celebrity. The apostle of the Gentiles had much the same religious experience as the father of the German Reformation; for as Luther, before he understood the doctrine of a free salvation, attempted to earn a t.i.tle to heaven by the austerities of monastic discipline, so Paul in early life was "taught according to the perfect manner of the law of the fathers," [59:4] and "after the strictest sect of his religion lived a Pharisee." [59:5] His zeal led him to become a persecutor; and when Stephen was stoned, the witnesses, who were required to take part in the execution, prepared themselves for the work of death, by laying down their upper garments at the feet of the "young man" Saul. [59:6] He had established himself in the confidence of the Sanhedrim, and he appears to have been a member of that influential judicatory, for he tells us that he "shut up many of the saints in prison," and that, when they were put to death, "he gave his voice, or his _vote_, [60:1] against them"--a statement implying that he belonged to the court which p.r.o.nounced the sentence of condemnation. As he was travelling to Damascus armed with authority to seize any of the disciples whom he discovered in that city, and to convey them bound to Jerusalem, [60:2] the Lord appeared to him in the way, and he was suddenly converted. [60:3] After reaching the end of his journey, and boldly proclaiming his attachment to the party he had been so recently endeavouring to exterminate, he retired into Arabia, [60:4]

where he appears to have spent three years in the devout study of the Christian theology. He then returned to Damascus, and entered, about A.D. 37, [60:5] on those missionary labours which he prosecuted with so much efficiency and perseverance for upwards of a quarter of a century.

Paul declares that he derived a knowledge of the gospel immediately from Christ; [60:6] and though, for many years, he had very little intercourse with the Twelve, he avers that he was "not a whit behind the very chiefest apostles." [60:7] Throughout life he was a.s.sociated, not with them, but with others as his fellow-labourers; and he obviously occupied a distinct and independent position. When he was baptized, the ordinance was administered by an individual who is not previously mentioned in the New Testament, [61:1] and when he was separated to the work to which the Lord had called him, [61:2] the ordainers were "prophets and teachers," respecting whose own call to the ministry the inspired historian supplies us with no information. But it may fairly be presumed that they were regularly introduced into the places which they are represented as occupying; they are all described by the evangelist as receiving the same special instructions from heaven; and the tradition that, at least some of them, were of the number of the Seventy, [61:3] is exceedingly probable. And if, as has already been suggested, the mission of the Seventy indicated the design of our Saviour to diffuse the gospel all over the world, we can see a peculiar propriety in the arrangement that Paul was ushered into the Church under the auspices of these ministers. [61:4] It was most fitting that he who was to be, by way of eminence, the apostle of the Gentiles, was baptized and ordained by men whose own appointment was intended to symbolise the catholic spirit of Christianity.

In the treatment of Paul by his unbelieving countrymen we have a most melancholy ill.u.s.tration of the recklessness of religious bigotry. These Jews must have known that, in as far as secular considerations were concerned, he had everything to lose by turning into "the way which they called heresy;" they were bound to acknowledge that, by connecting himself with an odious sect, he at least demonstrated his sincerity and self-denial; but they were so exasperated by his zeal that they "took counsel to kill him." [62:1] When, after his sojourn in Arabia, he returned to Damascus that city was in the hands of Aretas, the king of Arabia Petraea; [62:2] who seems to have contrived to gain possession of it during the confusion which immediately followed the death of the Emperor Tiberius. This petty sovereign courted the favour of the Jewish portion of the population by permitting them to persecute the disciples; [62:3] and the apostle, at this crisis, would have fallen a victim to their malignity had not his friends let him down "through a window, in a basket, by the wall," [62:4] and thus enabled him to escape a premature martyrdom. He now repaired to Jerusalem, where the brethren do not appear to have heard of his conversion, and where they at first refused to acknowledge him as a member of their society; [62:5] for he had been obliged to leave Damascus with so much precipitation that he had brought with him no commendatory letters; but Barnabas, who is said to have been his school-fellow, [62:6] and who had in some way obtained information respecting his subsequent career, made the leaders of the Mother Church acquainted with the wonderful change which had taken place in his sentiments and character, and induced them to admit him to fellowship.

During this visit to the holy city, while he prayed in the temple, he was more fully instructed respecting his future destination. In a trance, he saw Jesus, who said to him--"Depart, for I will send thee _far hence unto the Gentiles_." [62:7] Even had he not received this intimation, the murderous hostility of the Jews would have obliged him to retire. "When he spake boldly in the name of the Lord Jesus, and disputed against the Grecians, they went about to slay him--which, when the brethren knew, they brought him down to Caesarea, and sent him forth to Tarsus." [63:1]

The apostle now laboured for some years as a missionary in "the regions of Syria and Cilicia." [63:2] His native city and its neighbourhood probably enjoyed a large share of his ministrations, and his exertions seem to have been attended with much success, for, soon afterwards, the converts in these districts attract particular notice. [63:3] Meanwhile the gospel was making rapid progress in the Syrian capital, and as Saul was considered eminently qualified for conducting the mission in that place, he was induced to proceed thither. "Then," says the sacred historian, "Barnabas departed to Tarsus to seek Saul, and when he had found him he brought him unto Antioch. And it came to pa.s.s that a whole year they a.s.sembled themselves with the Church, and taught much people; and the disciples were called Christians first in Antioch." [63:4]

The establishment of a Church in this city formed a new era in the development of Christianity. Antioch was a great commercial mart with a large Jewish, as well as Gentile, population; it was virtually the capital of the Roman Empire in the East--being the residence of the president, or governor, of Syria; its climate was delightful; and its citizens, enriched by trade, were noted for their gaiety and voluptuousness. In this flourishing metropolis many proselytes from heathenism were to be found in the synagogues of the Greek-speaking Jews, and the gospel soon made rapid progress among these h.e.l.lenists.

"Some of them (which were scattered abroad upon the persecution that arose about Stephen) were men of Cyprus and Cyrene, which when they were come to Antioch, spake unto the Grecians, [64:1] preaching the Lord Jesus. And the hand of the Lord was with them, and a great number believed and turned unto the Lord." [64:2] The followers of Jesus at this time received a new designation. They had hitherto called themselves "brethren" or "disciples" or "believers," but now they "were called Christians" by some of the inhabitants of the Syrian capital. As the unconverted Jews did not admit that Jesus was the Christ they were obviously not the authors of this appellation, and, in contempt, they probably styled the party Nazarenes or Galileans; but it is easy to understand how the name was suggested to the Pagans as most descriptive and appropriate. No one could be long in company with the new religionists without perceiving that Christ was "the end of their conversation." They delighted to tell of His mighty miracles, of His holy life, of the extraordinary circ.u.mstances which accompanied His death, of His resurrection and ascension. Out of the fulness of their hearts they discoursed of His condescension and His meekness, of His wonderful wisdom, of His sublime theology, and of His unutterable love to a world lying in wickedness. When they prayed, they prayed to Christ; when they sang, they sang praise to Christ; when they preached, they preached Christ. Well then might the heathen mult.i.tude agree with one voice to call them _Christians_. The inventor of the t.i.tle may have meant it as a nickname, but if so, He who overruled the waywardness of Pilate so that he wrote on the cross a faithful inscription, [65:1] also caused this mocker of His servants to stumble on a most truthful and complimentary designation.

From his first appearance in Antioch Paul seems to have occupied a very influential position among his brethren. In that refined and opulent city his learning, his dialectic skill, his prudence, and his pious ardour were all calculated to make his ministry most effective. About a year after his arrival there, he was deputed, in company with a friend, to visit Palestine on an errand of love. "In those days came prophets from Jerusalem unto Antioch. And there stood up one of them, named Agabus, and signified by the Spirit that there should be great dearth throughout all the world; which came to pa.s.s in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief to the brethren which dwelt in Judea. Which also they did, and sent it to the elders by the hands of Barnabas and Saul." [65:2]

This narrative attests that the principle of a community of goods was not recognised in the Church of Antioch, for the aid administered was supplied, not out of a general fund, but by "every man according to his ability." There was here no "murmuring of the Grecians against the Hebrews," as, in the spirit of true brotherhood, the wealthy h.e.l.lenists of Antioch cheerfully contributed to the relief of the poor Hebrews of their fatherland. It does not appear that "the elders" in whose hands the money was deposited, were all office-bearers connected with the Church of Jerusalem. These would, of course, receive no small share of the donations, but as the a.s.sistance was designed for the "brethren which dwelt _in Judea_," and not merely for the disciples in the holy city, we may infer that it was distributed among the elders of all the Churches now scattered over the southern part of Palestine. [66:1]

Neither would Barnabas and Paul require to make a tour throughout the district to visit these various communities. All the elders of Judea still continued to observe the Mosaic law, and as the deputies from Antioch were in Jerusalem at the time of the Pa.s.sover, [66:2] they would find their brethren in attendance upon the festival.

It is reported by several ancient writers that the apostles were instructed to remain at Jerusalem for twelve years after the crucifixion of our Lord, [66:3] and if the tradition is correct, the holy city continued to be their stated residence until shortly before the period of the arrival of these deputies from the Syrian capital. The time of this visit can be pretty accurately ascertained, and there is perhaps no point connected with the history of the book of the Acts respecting which there is such a close approximation to unanimity amongst chronologists; for, as Josephus notices [66:4] both the sudden death of Herod Agrippa, grandson of Herod the Great, which now occurred, [66:5]

and the famine against which this contribution was intended to provide, it is apparent from the date which he a.s.signs to them, that Barnabas and Saul must have reached Jerusalem about A.D. 44. [66:6] At this juncture at least two of the apostles, James the brother of John, and Peter, were in the Jewish capital; and it is probable that all the rest had not yet finally taken their departure. The Twelve, it would seem, did not set out on distant missions until they were thoroughly convinced that they had ceased to make progress in the conversion of their countrymen in the land of their fathers. And it is no trivial evidence, at once of the strength of their convictions, and of the truth of the evangelical history, that they continued so long and so efficiently to proclaim the gospel in the chief city of Palestine. Had they not acted under an overwhelming sense of duty, they would not have remained in a place where their lives were in perpetual jeopardy; and had they not been faithful witnesses, they could not have induced so many, of all cla.s.ses of society, to believe statements which, if unfounded, could have been easily contradicted on the spot. The apostles must have been known to many in Jerusalem as the companions of our Lord; for, during His public ministry, they had often been seen with Him in the city and the temple; and it was to be, therefore, expected, that peculiar importance would be attached to their testimony respecting His doctrines and His miracles.

Their preaching in the head-quarters of Judaism was fitted to exert an immense influence, as that metropolis itself contained a vast population, and as it was, besides, the resort of strangers from all parts of the world. And so long as the apostles ministered in Jerusalem or in Palestine only to the house of Israel, it was expedient that their number, which was an index of the Divine regard for the whole of the twelve tribes, should be maintained in its integrity. But when, after preaching twelve years among their countrymen at home, they found their labours becoming comparatively barren; and when, driven by persecution from Judea, they proceeded on distant missions, their position was quite altered. Their number had now at least partially [67:1] lost its original significance; and hence, when an apostle died, the survivors no longer deemed it necessary to take steps for the appointment of a successor. We find accordingly that when Herod "killed James, the brother of John, with the sword," [68:1] no other individual was selected to occupy the vacant apostleship.

It has been already stated that when Paul appeared in Jerusalem for the first time after his conversion, he received, when praying in the temple, a divine communication informing him of his mission to the heathen. [68:2] It would seem that, during his present visit, as the bearer of the contributions from Antioch, he was favoured with another revelation. In his Second Epistle to the Corinthians he apparently refers to this most comfortable, yet mysterious, manifestation. "I know," [68:3] says he, "a man in Christ fourteen years ago [68:4]

(whether in the body, I cannot tell, or whether out of the body, I cannot tell; G.o.d knoweth) such an one caught up to the third heaven. And I know such a man (whether in the body, or out of the body, I cannot tell; G.o.d knoweth) that he was caught up into paradise, and heard unspeakable words which it is not lawful for man to utter." [68:5] The present position of the apostle explains the design of this sublime and delightful vision. As Moses was encouraged to undertake the deliverance of his countrymen when G.o.d appeared to him in the burning bush, [68:6]

and as Isaiah was emboldened to go forth, as the messenger of the Lord of hosts, when he saw Jehovah sitting upon His throne attended by the seraphim, [68:7] so Paul was stirred up by an equally impressive revelation to gird himself for the labours of a new appointment. He was about to commence a more extensive missionary career, and before entering upon so great and so perilous an undertaking, the King of kings condescended to encourage him by admitting him to a gracious audience, and by permitting him to enjoy some glimpses of the glory of those realms of light where "they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever."

CHAPTER V.

THE ORDINATION OF PAUL AND BARNABAS; THEIR MISSIONARY TOUR IN ASIA MINOR; AND THE COUNCIL OF JERUSALEM.

A.D. 44 TO A.D. 51.

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 a.s.semblies. 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 G.o.d 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 circ.u.mstances 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 G.o.d, 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, lat.i.tudinarian, 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 G.o.d 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 t.i.tle 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, _called_ to be an apostle, _separated unto the gospel of G.o.d_." [71:1]

In the circ.u.mstantial 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 cla.s.s 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 t.i.tle to the ministry? Not at all. G.o.d 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 be _separated_ to the work to which the Lord had called them, and the laying on of hands was the _mode_, or _form_, in which they were set apart, or designated, to the office. This rite, to an Israelite, suggested grave and hallowed a.s.sociations. 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 invest.i.ture 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 a.s.sembling 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 the _Presbytery_ of Antioch. [74:2]

If the narrative of Luke was designed to ill.u.s.trate the question of ministerial ordination, it plainly suggests that the power of Church rulers is very circ.u.mscribed. They have no right to refuse the laying on of hands to those whom G.o.d 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 pa.s.sed 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 G.o.ddess. 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 ill.u.s.trious 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 acc.u.mulating difficulties. From many, on religious grounds, they had reason to antic.i.p.ate 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 rehea.r.s.e "all that G.o.d 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 G.o.ds" 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 pa.s.sed 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 at _Antioch_, at _Iconium_, at _Lystra_, 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 inst.i.tutions 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-inst.i.tuted worship; and, misled by the fallacy that whatever is appointed by G.o.d can never become obsolete, they conceived that the spread of Christianity must be connected with the extension of their national ceremonies. They accordingly a.s.serted 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 circ.u.mcised 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 G.o.d 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 circ.u.mcision 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 enc.u.mber 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 circ.u.mcised 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 circ.u.mcision, 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 G.o.d 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 circ.u.mcision 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 inst.i.tutions. Faith looks to Jesus as the only way to heaven; superst.i.tion looks to some outward observance, such as baptism or circ.u.mcision, (which is only a finger-post on the way,) and confounds it with the way itself. Faith is satisfied with a very simple ritual; superst.i.tion 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; superst.i.tion 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."