Preparations for a gentile mission-the calling of a new apostle

Act . Some days (as in Act 16:12; compare ἡμέραι ἱκαναί, Act 9:23) might be weeks or months. After.—Subsequent to the departure of Judas or Judas and Silas from Antioch. In visit our brethren substitute the for "our." How they do?—I.e., how they fare, spiritually. The clause requires an antecedent supplement, and see.

Act . Determined.— ἐβουλεύσατο. The oldest MSS. have ἐβούλετο, wished, which some consider a correction, with a view of softening down the altercation between Barnabas and Paul (Alford and Hackett).

Act . The contention was so sharp between them.—Better, there arose a severe contention. If the incident described in Gal 2:11 had occurred in the days preceding this contention (Alford, Lechler, Conybeare and Howson) that incident would help to explain the hotness of the dispute between the two missionaries; but it seems improbable that such a reaction in favour of Judaism as that scene at Antioch represents could have taken place so soon after the decision at Jerusalem (Hackett). They departed asunder one from the other.—Not in friendship, but in service. Barnabas.—Not named again in Acts, but reported by one tradition to have proceeded to Milan, and died as first bishop of its Church; and by another to have spent some years in Rome and Athens. Took Mark, who afterwards gained Paul's esteem (Col 4:10; 2Ti 4:11), and sailed to Cyprus, his native city (Act 4:36), where, according to the second of the above traditions, he suffered martyrdom. The authenticity of the well known Epistle of Barnabas cannot be defended.

Act . That Paul and Silas, on setting forth, were commended by the brethren to the grace of God suggests that the Church at Antioch espoused the side of Paul, as no similar commendation appears to have been given to Barnabas and Mark.

Act . Confirming the churches.—Not candidates for admission to, but those already in, them (Act 14:22). Of the founding of these churches in Syria and Cilicia no account has been preserved, but they most likely dated from the time of Paul's visit to those regions (Act 9:30; Gal 1:21). One of these churches was probably located at Tarsus.

The Second Missionary Journey Commenced; or, the Separation of Barnabas and Paul

I. Paul's proposal to Barnabas.—

1. To what it referred. The initiation of a second missionary journey, for the purpose of visiting the brethren—i.e., the young converts in every city in which, on their previous tour, they had preached the gospel—and inquiring into their spiritual condition. Not only must the work of spreading the gospel never stop, but the equally important business of edifying and building up those who have been converted must never be neglected. A true pastor will not only labour to bring souls into Christ's fold, but will watch with assiduity and care over such as are already in.

2. When it was made. Some days after the return to Jerusalem of Judas and Silas (Act ), or of Judas alone (see "Critical Remarks"), and after their own evangelistic activity at Antioch had continued for some time, though how long remains uncertain. Perhaps the commencement of this second journey should be dated A.D. 51.

3. How it was received. Obviously Barnabas assented to the proposal, though it had been mooted by Paul rather than by himself. Of jealousy on Barnabas's part not a trace appears. Though probably older than Paul he appears to have recognised, with equanimity and satisfaction, Paul's superior genius and greater fitness to be a leader. That they quarrelled before the proposal could be carried out was, doubtless, to be regretted. But meanwhile it may be noted that the cause of that quarrel was nothing connected with the subordinate position of Barnabas.

II. Paul's contention with Barnabas.—

1. Quite simply it arose. As great contentions often do.

(1) Barnabas very naturally wished, as before, to take along with them John Mark, his kinsman (Col )—probably for his own sake, as having a liking for his relative as well as a desire for his society, and probably because Mark, having got over his home-sickness, or, having laid aside his early feeling of offence (see on Act 13:13), was once more desirous of resuming active service in the cause of the gospel.

(2) Paul, on the other hand, demurred to the proposal of Barnabas, probably because he had not been able to sympathise with Mark's motives for going back on the previous occasion, and because he was not yet assured of Mark's stability and courage. It is, however, pleasing to observe that Paul susequently took a kindlier view of the young man (2Ti ), and even accepted him as a companion in travel (Col 4:10).

2. Very hotly it blazed. The contention became so sharp that the two missionaries felt obliged to separate. Barnabas's kinship with, and affection for, the young man would not allow him to yield. Paul's judgment as to the unlikelihood of a fickle character like Mark being of much use in the mission field determined him to hold out. Which was right is not clear. If Barnabas had Christian feeling on his side, Paul had Christian reason. Most likely both erred in exhibiting temper and in not trying to understand each other's view of the case. Had they done this, and omitted to do that, they would surely have come to some amicable arrangement.

3. Exceeding peacefully it ended. As they could not agree, they let the matter drop, and took each his own independent course. What a pity they had not done this before the quarrel! It would have saved an unpleasant episode in the history of both.

III. Paul's separation from Barnabas.—"They parted asunder the one from the other."

1. Not in perfect friendship. There is some reason to suspect that they were a trifle displeased with one another. All the more likely if this occurred shortly after the rebuke which Paul administered to Peter for conduct of which Barnabas also had been guilty. Yet that the present rupture did not permanently estrange the good men appears from the way in which Paul afterwards alludes to Barnabas as a Christian teacher worthy of the fullest confidence of the Churches (1Co ).

2. But in Christian service. Neither of them retired from his work as a Gentile missionary, as modern Christian workers often withdraw from service altogether when they quarrel with one another. Both continued to labour in the cause of the gospel, but each pursued his own path. Barnabas, taking with him Mark, sailed to his native Cyprus on a missionary tour, thus following the track of his first journey with Paul; Paul, choosing as a companion Silas, who must by this time have returned to Antioch (Act ), started on a similar journey over the old route, only approaching it from the opposite end, travelling to Derbe and Lystra through the Cilician gates.

3. And with the prayers of their brethren. Although it is only of Paul that it is written that he was "commended by the brethren to the grace of the Lord," it is hardly to be supposed that Barnabas would be allowed to depart without the prayers of his fellow-Christians. To infer that he was, because the Church had taken sides in the quarrel and decided for Paul as against Barnabas, is to ascribe to the Church quite an unworthy part. Better far let it be said that Luke has omitted to record anything of the Church's attitude towards Barnabas, and confined himself to what was done in the case of Paul—not because Barnabas was left to go his way alone and unsympathised with, but simply because Paul was the hero whose future fortunes it was Luke's object to trace.

Learn.—

1. That good men are, unhappily, not above quarrelling, though they should be.

3. That God can overrule even the quarrels of good men, for good.

4. That Churches should never send forth missionaries without commending them to God's grace.

5. That ministers and missionaries should not neglect the work of confirming young converts.

Act . Four Valuable Lessons.

I. For Christian preachers.—Never to desist from their holy work of converting sinners and edifying saints.

II. For Christian friends.—Never to contend with one another, except in love and Christian activity.

III. For Christian workers.—Never to grow weary in well-doing, but to be steadfast and immovable, always abounding in the work of the Lord.

IV. For Christian Churches.—Never to omit praying for both ministers and missionaries.

Barnabas, Paul, and the Lord.

I. The forbearing love of Barnabas was good.

II. The holy severity of Paul was better.

III. The wisdom of the Lord, converting all things into good, was best.—Gerok.

Act . Pastoral Visitation.

I. A necessary part of ministerial work.—Christ's sheep and lambs have not merely to be gathered into the fold, but also to be carefully fed and tended (Joh ).

II. A kindly display of Christian sympathy.—If it betokens an amiable and brotherly disposition to ask after each other's welfare (Exo ), much more does it do so to inquire after each other's spiritual progress.

III. A profitable form of religious service.—Like mercy, "it blesses him that gives and him that takes." It benefits those who are visited and them who visit; it contributes to the spiritual upbuilding of both.

Act . The Quarrel between Barnabas and Paul illustrates—

I. The imperfection of good men.

II. The danger of success. even for eminent Christians.

III. The grace of God in making the wrath of men to praise Him.

The Quarrels of Good Men—

I. Are of more frequent occurrence than they ought to be.

II. Are less deeply lamented than they should be.

III. Are seldom healed as quickly as they might be.

IV. Are more tenderly dealt with than they deserve to be.

V. Are sometimes productive of more good than they promise to be.

1. Paul and Silas in Lycaonia; or, Meeting with Timothy (Act ).

2. Regions Beyond; or, the Vision of the Man of Macedonia (Act ).

3. Paul and Silas in Philippi; or, the Gospel carried to Europe (Act ; Act 16:40).

4. A Sabbath in Philippi; or, the Conversion of Lydia (Act ).

5. The Cure of a Pythoness; or, the Slave-girl and the Apostle (Act ).

6. The First Pagan Persecution; or, the Imprisonment of Paul and Silas (Act ).

NOTE.—The whole critical school admits the credibility of everything in this chapter except the transactions represented as having taken place in the prison. The earthquake, shaking the prison doors and snapping the prisoners' fetters, the jailor's foolishness in proposing to murder himself before he knew what had actually happened, the unlikelihood of all the prisoners remaining in their cells when the doors stood open for their escape, and the hasty dismissal of the apostles, are all set down as "holy fable," which received a colouring at least from the story preserved by Lucian of an innocent prisoner in Alexandria (A.D. 100), who disdained the opportunity of flight from prison which was offered him, and instead demanded the formal recognition of his innocence from the magistrates. But the story is not incredible, if the supernatural is not impossible; while in Lucian's tale, compared with Luke's narrative, is nothing more wonderful than this, that an innocent man fell upon the same course of action, as another did half a century before—which is surely not impossible or even uncommon.

Verses 1-5

CRITICAL REMARKS

Act . Derbe and Lystra (see Act 14:6) are now visited by Paul and Silas in reverse order to that followed in the first journey. There meant Lystra, not Derbe, as has been wrongly inferred out of Act 20:4. The son of a certain woman, etc., should be, the son of a believing Jewish woman, whose name was Eunice, the daughter of Lois (2Ti 1:5), both pious females who instructed him in the Scriptures (2Ti 3:15), but of a Greek father, whoError! Hyperlink reference not valid. may have been a proselyte, and was certainly uncircumcised.

Act . Well reported of by the brethren that were at Lystra and Iconium.—This may well have been if Timothy had been converted on the occasion of Paul's first visit to the former city, and if since that he had been engaged in evangelistic labours both there and in Iconium.

Act . Circumcised him.—Whether by Paul's own hand (Meyer, De Wette), or by that of another (Neander) is immaterial. Any Israelite might perform the rite, though no heathen could (see Riehm's Handwörterbuch des Biblischen Altertums, art. Beschneidung). On the seeming inconsistency of this act with Paul's refusal to circumcise Titus (Gal 2:3), see "Homiletical Analysis."

Act . The mention of the decrees confirms the historic credibility of chap. 15.

HOMILETICAL ANALYSIS.

Act . Paul and Silas in Lycaonia; or, Meeting with Timothy

I. The missionaries and the Churches.—

1. The Churches visited by the missionaries. Derbe, Lystra, and Iconium, which are mentioned in reverse order from that in which they were first introduced

(14), because on this occasion Paul and his companion approached them from Tarsus by travelling, most likely, through the Cilician gates. "And if indeed Paul and Silas took this route, and passed through the narrow gorge, under its frowning cliffs of limestone, clothed here and there with pine and cedar, which to the Crusaders presented an appearance so terrible that they christened it the Gates of Judas, how far must they have been from imagining, in their wildest dreams, that their footsteps—the footsteps of two obscure and persecuted Jews—would lead to the traversing of that pass centuries afterwards by kings and their armies" (Farrar, The Life and Work of St. Paul, i. 456).

2. The special work done by the missionaries. Twofold.

(1) Confirming the Churches (Act ), doubtless by preaching (see Act 15:32; Act 15:41).

(2) Delivering them the apostolic decrees (Act ), presumably with exposition and enforcement on the part of both Paul and Silas.

3. The result of their labours in the Churches.

(1) Intensive: establishment or strengthening in the faith, in the belief, love, and practice of the truth.

(2) Extensive: increase in number daily, first of believers and next of Churches.

II. Paul and Timothy.—

1. Details of Timothy's history.

(1) His birthplace. Not Derbe (Neander), but Lystra (see Act ).

(2) His parentage. His father a Greek; whether living, or dead, and, if living, whether a proselyte, or a heathen, cannot be told. If alive and a proselyte, he was most likely uncircumcised. His mother a believing Jewess, by name Eunice, the daughter of Lois (2Ti ), also a Christian disciple. Mixed marriages, condemned by Paul (1 Corinthians 7), "were far less strictly forbidden to women than to men" (Farrar).

(3) His character "well reported of by the brethren that were at Lystra and Iconium." Supposing him to have been converted during Paul's first visit to Lystra (Act ), he would at the time of Paul's second visit be a disciple of three or four years' standing, and during the interval may have given ample proof both at Lystra and Iconium of his interest in the cause of the gospel.

2. Paul's desire to have him as a colleague in the ministry (compare 2Ti ). This may have arisen from a variety of motives. Paul may have

(1) considered him from his talents and graces eminently qualified for the work; or

(2) felt drawn towards him from the fact that he (Paul) had been the means of his conversion (1Co ; 1Ti 1:2; 1Ti 1:8; 2Ti 2:2); or

(3) recognised in his mixed Jewish and Greek descent, a circumstance calculated to be helpful in propagating the gospel in such mixed communities as were about to be visited; or

(4) wished to have a third companion in place of John Mark, as already he had Silas in room of Barnabas. (See further "Hints" on Act .)

3. Paul's conduct in causing him to be circumcised.

(1) The reason. "Because of the Jews that were in those parts; for they all knew that his father was a Greek." In Paul's estimation it would have hindered Timothy's and perhaps his own usefulness among the Jews had he accepted as a colleague one of Jewish descent who was not circumcised. In other words, it would have looked strange that Paul should ask of Timothy (a half Jew) less of conformity to the law than was demanded of a heathen who became a proselyte of righteousness.

(2) The consistency. Paul's conduct in circumcising Timothy—whether with his own hand or by that of another is uncertain—has been pronounced irreconcilable with his refusal to circumcise Titus (Gal ). Of course, if Titus was circumcised (Farrar, The Life and Work of St. Paul, i. 412-420), the subjection of Timothy to the same ritual requires no explanation; but if, as most hold, Titus was not circumcised, then no apology is needed further than to say, the circumstances were entirely different. To have yielded in the case of Titus would have been to concede the obligatory character of circumcision for Gentiles as well as Jews; to have left Timothy uncircumcised would simply have prevented him from finding access to the Jews. Paul acted on the principle laid down in 1Co 9:20.

4. Timothy's ordination to the work of the ministry. Not mentioned in the Acts, this may be gathered from the pastoral epistles (1Ti ; 2Ti 1:14).

Learn.—

2. The advantage of early conversion.

3. The influence of a good name.

4. The duty of becoming all things to all men in order to gain some.

5. The benefit that flows from a peaceful disposal of controversies.

HINTS AND SUGGESTIONS

Act . A Certain Disciple named Timothy.

I. The son of a pious mother.—The advantage of being descended from godly parents. The influence of good mothers. The power of heredity in religion.

II. A student of the word of God.—Instructed in the Scriptures from his youth. Value of Bible education. The profit of beginning early.

III. A disciple of Jesus Christ.—Circumstances that favoured his conversion—his birth and education in a pious home. What presumably led to his decision for Christ—listening to Paul's preaching, possibly witnessing Paul's stoning (Act ). Advantages of early conversion—greater happiness, longer usefulness, higher advancement in grace.

IV. A preacher of the gospel.—A. fitting termination to Timothy's career. The noblest occupation a young man can follow.

The Pious Mothers of the Bible.

I. Jochebed, the mother of Moses.

II. Hannah, the mother of Samuel.

III. Mary, the mother of Jesus.

IV. Salome, the mother of Zebedee's children.

V. Eunice, the mother of Timothy.

Mixed Marriages.

I. Not permissible to Christians (2Co ).

II. Seldom beneficial to either party. The Christian more likely to become unchristian than vice vers.

III. Not to be dissolved, if formed before the conversion of either (1Co ).

Act . Paul's Companions on the Second Missionary Journey.—

1. Silas, or "Silvanus, as Paul constantly names him, was an older man (than Paul), who had already made his appearance in foreign Churches as a prophet and teacher, and Paul constantly speaks of him as an associate of equal rank with himself. A prophet of the mother Church, who in the moment of general falling away steps manfully forward upon Paul's side, must also have been an energetic and whole-souled man, of stronger tenacity than Barnabas and the others, and that Paul always speaks of him as a co-founder with himself of the Churches established in this period shows that he was to the apostle even more than an assistant. Then, if Silas was a sufficient compensation for Barnabas, who had departed to Cyprus, on the other hand Paul contemplated supplying the lack of John Mark through the taking with him of a younger man. For whilst the disciples of Jesus were accustomed to set forth two and two, Paul preferred, for various reasons suggested by the aim of his mission, that his travel company should consist of three. As he formerly journeyed with Barnabas and Mark, and on the present occasion travelled with Silas and Timothy, so worked he afterwards with Titus and Timothy in Macedonia and Achaia, and again with two, Luke and Aristarchus, sailed to Rome."

2. Timothy. "The fresh young comrade whom the two older men now took with them was even then famed among the Christian Churches in Derbe, Lystra, and Iconium. Of no apostolic scholar is so concrete a picture handed down as of Timothy.… Through the pastoral epistles to Timothy we possess a complete tradition concerning Timothy which nevertheless may perfectly well include in itself elements of true history.… But in any case, out of Paul's own letters (i.e., his acknowledged epistles), it is clear that Paul could entrust even difficult commissions to ‘the son of his heart, his beloved son in the Lord.' Fixing our eyes exclusively on Paul's own expressions concerning Timothy, we can see that modesty and even shyness were fundamental features in his character, so that Paul occasionally bespeaks for him a friendly reception that he might be able to appear amongst those to whom he is sent without fear (1Co ). Forceful natures, like Paul, are often conscious of an inward attraction towards such quiet and gentle helpers; and just for this reason Paul rated the modest Timothy far above all his other fellow-labourers (Php 2:20). Nor was he deceived in him, since in persecution and bonds the younger disciple remained true to him when stronger natures fell away, and even after the apostle's death he belonged to the best-known travelling preachers of the second generation (Heb 13:23). Tradition has endowed Timothy like another Achilles with eternal youth, so that in the epistles to Timothy, which, according to tradition, were composed towards the end of Paul's activity, he appears the same youngling as he had been when first called by the apostle to the holy work (1Ti 4:12; 2Ti 2:22). Indeed, so high stood his reputation in the Church at this time, that his future career was said to have been pointed out by prophet voices (1Ti 1:18); whilst with great earnestness tradition asserted he had been a genuine scholar of Paul (1Ti 2:2)."—Hausrath, "Der Apostel Paulus," pp. 258-260.

Act . The Strength of a Church. Consists in—

I. The number of its members.

II. The enlightenment of their faith.

III. The cheerfulness of their obedience.

IV. The completeness of their organisation.

Verses 6-10

CRITICAL REMARKS

Act . Phrygia and the region of Galatia should probably be, the Phrygian and Galatian region; but whether one or two distinct districts is intended is presently under debate. The commonly accepted interpretation (Hackett, Alford, Plumptre, Holtzmann, Zöckler, and others) holds that Paul and Silas, having visited the Churches in Derbe, Lystra, Iconium, and Antioch, directed their steps first in a north-easterly direction towards Phrygia, and then turned north-west towards Northern Galatia, which was bounded "on the north by Paphlagonia and Bithynia, on the east by Pontus and Cappadocia, on the south by Cappadocia and Phrygia, and on the west by Phrygia and Bithynia" (Hackett), and inhabited by a Celtic population; but a different view (Zeller, Renan, Hausrath, Weizsäcker, Wendt, Ramsay, and others) considers the Phrygian and Galatian region to be the district alluded to in Act 16:1-4, in which the above-named Churches were situated—viz., Southern, as distinguished from Northern Galatia. (See further in "Homiletical Analysis.") That Paul again visited the Churches in this district, or these districts, at the beginning of his third journey is afterwards mentioned (Act 18:23). Forbidden of the Holy Ghost.—Not through the exercise of ordinary prudence on the part of the apostles (De Wette), but by some special Divine intimation, as in Act 13:2 (Alford), but whether conveyed by the Bath-Kol (Renan), or through some prophetic voice, as in Act 20:23; Act 21:11 (Holtzmann), cannot be determined. That this prohibition extended to preaching in Phrygia and Galatia is against the presupposition contained in Act 18:23. Asia.—I.e., Proconsular Asia, or the western coastland.

Act . Mysia was situated in the north-east corner of Asia Minor, Bithynia in the north and west of Mysia. Why they were prevented from preaching in Asia and Bithynia cannot be known, though Rom 15:20 and 2Co 10:15-16 may shed some light on the problem. Perhaps it should suffice to say that in this way the Spirit designed to turn their steps and faces westward in the direction of Europe. But see further in "Hints." The Spirit.—The oldest authorities read, The Spirit of Jesus. As in the Filioque controversy at the Synod of Toledo, A.D. 589 neither party quoted this phrase, the inference is that by that time the text had been long corrupted.

Act . Passing or having passed by Mysia.—Not "having passed along" the border of Mysia, but "having passed it by" so far as their work was concerned—i.e., having not stopped to preach in, but hastened through it. Troas.—Called Alexandria Troas, in honour of Alexander, founded by Alexander's successors, and situated on the Hellespont. Now Eski-Stamboul. Visited twice again by Paul (Act 20:6; 2Co 2:12). The home of Carpus, who perhaps acted as his host (2Ti 4:13).

Act . Whether Paul's vision in the night (compare Act 18:9; Act 23:11; Act 27:23; 2Co 12:1) occurred in a dream or in an ecstasy cannot be decided. A man of Macedonia.—Paul would know this, if not from the man's appearance, from his words "Come over." Ramsay (St. Paul the Traveller, etc., pp. 202, 203) maintains that the man of Macedonia was Luke.

Act . We.—The commencement of the "We" passages of this book (Act 16:10-17; Act 20:5-15; Act 21:1-18 : Act 27:1 to Act 28:16), which shows that the writer of the Acts (Luke) joined Paul's company at Troas. Tradition makes Luke to have been an Antiochian.