Paul's First Missionary Journey - In Iconium; Acts 14:1–7 Part 2

Church History: There was opposition to their preaching, and trouble created by it. They could not get puffed up with the multitude of their converts, because of this thorn in the side. Unbelieving Jews were the first spring of their trouble here, as elsewhere they stirred up the Gentiles. The influence which the gospel had upon many of the Gentiles, and their embracing it, provoked some of the Jews to a holy jealousy and stirred them up to receive the gospel also (Romans 11:14). It provoked other Jews to a wicked jealousy, and exasperated them against the gospel.
They continued in their work there, in spite of this opposition. The apostles worked for Christ, faithfully and diligently, according to the trust committed to them. Because the minds of some of the Gentiles were turned against them, one would think that therefore they should have withdrawn, or, if they had preached, should have preached cautiously, for fear of giving further provocation to those who were already enraged. No, on the contrary, they stayed there a long time, speaking boldly in the Lord. The more they perceived the spite and rancor of the town against the new converts, the more they were animated to go on in their work, and the more necessary they saw it to continue among them, to confirm them in the faith, and to comfort them. They spoke boldly, and were not afraid of giving offence to the unbelieving Jews. What God said to the prophet, with reference to the unbelieving Jews in his day, was now made good to the apostles: “I have made thy face strong against their faces”, (Ezekiel 3:7-9).
The multitude of the city was divided into two parties, and both active and vigorous. Among the rulers and persons of rank, and among the common people, there were some that held with the unbelieving Jews, and others that held with the apostles. Barnabas is here recognized as an apostle, though not one of the twelve. He was not called in the extra-ordinary manner that Paul was. He was not set apart by special designation of the Holy Spirit to the service of the Gentiles. It seems this business of the preaching of the gospel was so universally known, that every person among the multitude of the city, was either for it or against it; none were neutral.
The apostles must not be blamed for coming to Iconium, although before they came the city was united, and now it was divided. It is better that part of the city go to heaven than the entire city go to hell. We must take the measures of our expectations; let us not think it’s strange if the preaching of the gospel causes division, or be offended by it; it is better to be reproached and persecuted as dividers for swimming against the stream than yield ourselves to be carried down the stream that leads to destruction. Let us hold with the apostles, and not fear those that hold with the Jews.

Paul's First Missionary Journey - In Iconium; Acts 14:1 – 7 – Part 1

Church History: 1At Iconium Paul and Barnabas went as usual into the Jewish synagogue. There they spoke so effectively that a great number of Jews and Gentiles believed. 2But the Jews who refused to believe stirred up the Gentiles and poisoned their minds against the brothers. 3So Paul and Barnabas spent considerable time there, speaking boldly for the Lord, who confirmed the message of his grace by enabling them to do miraculous signs and wonders. 4The people of the city were divided; some sided with the Jews, others with the apostles. 5There was a plot afoot among the Gentiles and Jews, together with their leaders, to mistreat them and stone them. 6But they found out about it and fled to the Lycaonian cities of Lystra and Derbe and to the surrounding country, 7where they continued to preach the good news.

Paul and Barnabas continued preaching the gospel in Iconium. They made the first offer of the gospel to the Jews in their synagogues; they not only went to their meeting place, but to a place of meeting with them first. Though the Jews at Antioch had used them barbarously, they did not decline preaching the gospel to the Jews at Iconium. The Jews there were thought be better disposed to hear it. We must not condemn those of any denomination in mass for the faults of others; but let us do good
to those who have done evil to us.
They so spoke that a great multitude, some hundreds perhaps, if not thousands, both of the Jews and also of the Greeks, that is the Gentiles, believed. The gospel was now being preached to Jews and Gentiles together, and those of each denomination that believed came together into the church. In the close of the foregoing chapter it was preached first to the Jews, and some of them believed, and then to the Gentiles, and some of them believed; but here they are put together, being put on the same level. Both are reconciled to God in one body (Ephesians 2:16), and both together admitted into the church without distinction. There seems to have been something remarkable in the manner in which the apostles' preached which contributed to their success: They spoke in such a way that a great multitude believed, so plainly, so convincingly, with such an evidence and demonstration of the Spirit, and with such power; they spoke, so warmly, so affectionately, and with such a manifest concern for the souls of men, that one might perceive they were not only convinced, but filled, with the things they spoke of, and that what they spoke came from the heart and therefore was likely to reach to the heart; they spoke so earnestly and so seriously, so boldly and courageously, that those who heard them could not help but say that God was with them in truth. Yet the success was not to be attributed to the manner of their preaching, but to the Spirit of God, who made use of that means.

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 14

Church History: When they became believers they did what they could to spread the knowledge of Christ and his gospel among their neighbors. The word of the Lord was published throughout all the region. When it was received with so much satisfaction in the chief city, it soon spread into all parts of the country. Those new converts were themselves ready to communicate to others that which they were so full of themselves. The Lord gave the word, and then great was the company of those that published it, (Psalms 68:11). Those that have become acquainted with Christ themselves will do what they can to bring others acquainted with him. Those in great and rich cities that have received the gospel should not think to engross it, as if, like learning and philosophy, it were only to be the entertainment of the more polite and elevated part of mankind, but should do what they can to get it published in the country among the ordinary sort of people, the poor and unlearned, who have souls to be saved as well as they.
Paul and Barnabas, having sown the seeds of a Christian church there, left, and went to do the like else-where. Now we are told how the unbelieving Jews expelled the apostles out of that country. They first turned their back upon them, and then sought to harm them. They excited the mob to persecute them along their way by insulting them as they went along the streets; excited the magistrates to persecute them by imprisoning and punishing them. When they could not resist the wisdom and spirit of which they spoke, they resorted to these brutish methods, the last refuge of an obstinate infidelity. Satan and his agents are most exasperated against the preachers of the gospel when they see them go on successfully, and therefore then will be sure to raise persecution against them. Thus it has been the common lot of the best men in the world to suffer ill for doing well, to be persecuted instead of being preferred for the good services they have done to mankind.
The apostles abandoned and rejected the unbelieving Jews. They shook off the dust of their feet against them. When they went out of the city they used this ceremony in the sight of those that sat in the gate; or, when they went out of the borders of their country, in the sight of those that were sent to see them leave.
When the disciples saw with what courage and cheerfulness Paul and Barnabas bore the indignities that were done to them, but went on with their work notwithstanding, they were inspirited to do likewise.7

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 13

Church History: The apostles, at this point, solemnly and openly declare themselves discharged from their obligations to the Jews, and at
liberty to bring the word of salvation to the Gentiles, even by the tacit consent of the Jews themselves. Never let the Jew lay the fault of the carrying of the kingdom of God to the Gentiles upon the apostles, for that complaint of theirs is forever silenced by their own act and deed, for what they did here is forever a bar to it.
The Gentiles cheerfully embraced that which the Jews scornfully rejected. Never was land lost for want of heirs; through the fall of the Jews, salvation is come to the Gentiles: the casting off of them was the reconciling of the world, and the diminishing of them the riches of the Gentiles; so the apostle shows at large, (Romans 11:11-12,15). The Jews, the natural branches, were broken off, and the Gentiles, that were branches of the wild olive, were thereupon grafted in, (Romans 11:17,19).

Now here we are told how the Gentiles welcomed this happy turn in their favor:

They took the comfort of it: When they heard this they were glad. It was good news to them that they might have admission into covenant and communion with God by a clearer, nearer, and better way than submitting to the ceremonial law, and being proselyte to the Jewish religion--that the partition-wall was taken down and they were as welcome to the benefits of the Messiah's kingdom as the Jews themselves, and might share in their promise, without coming under their yoke. This was indeed glad tidings of great joy to all people.

They gave God the praise of it: They glorified the word of the Lord; that is, Christ (so some), the essential Word; they entertained a profound veneration for him, and expressed the high thoughts they had of him. Or, rather, the gospel; the more they knew of it, the more they admired it. Because now the knowledge of it was brought to them. Many of them became, not only professors of the Christian faith, but sincerely obedient to the faith.

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 12

Church History: There was a cheerful attendance upon the preaching of the gospel the next Sabbath day. Almost the whole city (the generality of whom were Gentiles) came together to hear the word of God. It is probable that Paul and Barnabas were not idle in the week-days, but took all opportunities in the week between (as some think the Gentiles desired) to help them become acquainted with Christ, and to raise their expectations from him. They did a great deal of service to the gospel in private discourse and conversation, as well as in their public sermons.
The Jews were enraged at this; and not only would not receive the gospel themselves, but were filled with indignation at those that crowded after it. When the Jews saw the multitudes, and considered what an encouragement it was to Paul to go on in his work when he saw the people flying like doves to their windows, and what probability there was that among these multitudes some would be, without doubt, be drawn to and embrace Christ. This filled them with envy. They begrudged the interest the apostles had in the people, were annoyed to see the synagogue so full when they were going to preach. This was the same spirit that worked in the Pharisees towards Christ; they were cut to the heart when they saw the whole world go after him. When the kingdom of heaven was opened they not only would not go in themselves, but were angry with those that did. They opposed the doctrine the apostles preached: They spoke against those things that were spoken by Paul, quibbled at them, started objections against them, finding some fault or other with everything he said, contradicting and blaspheming. They did it with the utmost spite and rage imaginable: they persisted in their contradiction, and nothing would silence them, they contradicted for contradiction-sake, and denied that which was most evident; and, when they could find no color of objection, they broke out into ill language against Christ and his gospel, blaspheming him and it. From the language of the
carnal man that receives not the things of the Spirit of God, and therefore contradicts them, they proceed to the language of
incarnate devils, and blaspheme them. Commonly those who begin with contradicting end with blaspheming.

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 11

Church History: There was some disinterest, but there were many, both of Jews and proselytes, whose lives were changed by the preaching of the gospel. Those who aggravated the matter of the Jews' rejection of the gospel, cried out, as is usual in such cases, "They have cast away, and cast off, all the people of God." "No," says Paul, "it is not so; for an abundance Jews have embraced Christ, and are taken in;" himself for one, (Romans 11:1,5). So it was here: Many of the Jews and religious proselytes followed Paul and Barnabas, and received further instructions and encouragement from them. They submitted to the grace of God, and were admitted to the benefit and comfort of it, which is implied in their being exhorted to continue in it. They followed Paul and Barnabas; they became their disciples, or rather the disciples of Christ, whose agents they were. Those that join themselves to Christ will join themselves to his ministers, and follow them. And Paul and Barnabas, though they were sent to the Gentiles, yet bade those of the Jews welcome that were willing to come under their instructions, such hearty well-wishers were they to all the Jews and their friends, if they pleased. They were exhorted and encouraged to persevere herein: Paul and Barnabas, speaking to them with all the freedom and friendship imaginable, persuaded them to continue in the grace of God, to hold fast that which they had received, to continue in their belief of the gospel of grace, their dependence upon the Spirit of grace, and their attendance upon the means of grace. And the grace of God shall not be wanting to those who thus continue in it.

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 10

Church History: They publicly avowed their contempt of Christ and of his doctrine and law, were not ashamed, neither could they blush. They endeavored to bestow prejudices in the minds of others against the gospel; they sought to draw others to follow their malicious ways. This was an obstinate infidelity. They went out of the synagogue, not only to show that they did not believe the gospel, but because they were resolved they would not, and therefore shied away from hearing those things that had a tendency to convince them. Justly therefore, the gospel was taken from them, when they first removed themselves from it, and left the church before they were asked to leave. For it is certain that God never leaves any till they first leave him.

The Gentiles were as willing to hear the gospel as those rude and ill-conditioned Jews were to get out of the hearing of it: They desired that these words, or words to this effect, might be preached to them the next Sabbath; in the week between, so some take it; on the second and fifth days of the week, which in some synagogues were their lecture days. But it appears (Ac ts13:44) that it was the next Sabbath day that they came together. They begged that the same offer might be made to them that was made to the Jews. Paul in this sermon had brought the word of salvation to the Jews and proselytes, but had taken no notice of the Gentiles; and therefore they begged that forgiveness of sins through Christ might be preached to them, as it was to the Jews. This justified Paul in his preaching to them, that he was invited to do it, similar to Peter being sent for by Cornelius. Who could refuse to break the bread of life to those who begged so hard for it, and to give that to the poor at the door which the children at the table threw under their feet?

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 9

Church History: In the close of his discourse he applied what he had said concerning Christ to his listeners. He had told them a long story concerning this Jesus; now they were ready to ask, what is all this to us? And he tells them plainly what it is to them. It is to their unspeakable advantage if they embrace Jesus Christ, and believe this word of salvation. It will relieve them where their greatest danger lies; and that is from the guilt of their sins: "Be it known unto you therefore, men and brethren, we are warranted to proclaim it to you, and you are called to take notice of it." He did not stand up to preach before them, but to preach to them, and not without hopes of prevailing with them; for they are men, reasonable creatures, and capable of being argued with; they are brethren, spoken to, and dealt with, by men like themselves; not only of the same nature, but of the same nation. It was at their utmost peril if they rejected the gospel of Christ, and turned their backs upon the offer now made to them.
The design of this story was intended to vindicate the apostles, especially Paul from the reflections of the Jews upon him for preaching the gospel to the Gentiles, he proceeded with all the caution imaginable, and upon due consideration. There were some of the Jews that were so incensed against the preaching of the gospel, not to the Gentiles, but to themselves, that they would not bear to hear it, but went out of the synagogue while Paul was preaching, in contempt of him and his doctrine, and to the disturbance of the congregation. It is probable they whispered among themselves, exciting one another to it, and did it by consent. They showed, An open infidelity, as plain a profession of unbelief as coming to hear the gospel is of faith.

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 8

Church History: In the midst of his discourse, to engage their attention, he told his listeners that they should be concerned about all this "To you is the word of this salvation sent, to you first. If you by your unbelief make it a word of rejection to you, you may thank yourselves; but it is sent to you for a word of salvation; if it be not so, it is your own fault." Let them not peevishly argue that because it was sent to the Gentiles, who had no communion with them, therefore it was not sent to them; for to them it was sent in the first place. "To you men this is sent, and not to the angels that sinned. To you living men, and not to the congregation of the dead and damned, whose day of grace is over." He therefore spoke to them with tenderness and respect: You are men and brethren; and so we are to look upon all those that stand fair with us for the great salvation as having the word of salvation sent to them. Those to whom he does by warrant from heaven bring the word of salvation are, the native Jews, Hebrews of the Hebrews, as Paul himself was: "Children of the stock of Abraham, though a degenerate race, yet to you is this word of salvation sent; yes, it is sent to you, to save you from your sins." It is an advantage to be of a good stock; for, though salvation does not always follow the children of godly parents, yet the word of salvation does: Abraham will command his children and his house-hold after him. The proselytes, the Gentiles by birth, which were in some degree brought over to the Jews' religion: "Whosoever among you that fear God. You that have a sense of natural religion, and have subjected yourselves to the laws of that, and taken hold of the comforts of that, to you is the word of this salvation sent; you need the further discoveries and directions of revealed religion, are prepared for them, and will bid them welcome, and therefore shall certainly be welcome to take the benefit of them."

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 7

Church History: His death: He fell asleep. Death is a sleep, a quiet rest, to those who, while they lived, labored in the service of God and their generation. Observe, He did not fall asleep till he had served his generation, till he had done the work for which God raised him up. God's servants have their work assigned them; and, when they have accomplished as a hireling their day, then, and not till then, they are called to rest. God's witnesses never die till they have finished their testimony; and then the sleep, the death, of the laboring man will be sweet. David was not permitted to build the temple, and therefore when he had made preparation for it, which was the service he was designed to, he fell asleep, and left the work to Solomon.

His burial: He was laid to his fathers. Though he was buried in the city of David (1Kings 2:10), and not in the sepulchre of Jesse his father in Bethlehem, yet he might be said to be laid to his father’s; for the grave, in general, is the habitation of our fathers, of those that are gone before us, (Psalms 49:19).

His continuance in the grave: He saw corruption. We are sure he did not rise again; this Peter insists upon when he freely speaks of the patriarch David (Acts 2:29): He is both dead and buried, and his sepulchre is with us unto this day. He saw corruption, and therefore that promise could not have its accomplishment in him. But, It was accomplished in the Lord Jesus (Acts 13:37): He whom God raised again saw no corruption; for it was in him that the sure mercies were to be reserved for us. He rose the third day, and therefore did not see corruption then; and he rose to die no more, and therefore never did. Of him therefore the promise must be understood, and no other.

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 6

Church History: The resurrection of Christ was the great proof of his being the Son of God, and confirms what was written in the second Psalm (thus ancient was the order in which the Psalms are now placed), Thou art my Son, this day have I begotten thee. That the resurrection of Christ from the dead was designed to evidence and evince this is plain from that of the apostle (Romans 1:4). That his being raised the third day, so as not to see corruption, and to a heavenly life, so as no more to return to corruption, that is, to the state of the dead, as others did who were raised to life, further confirms his being the promised Messiah.
It could not be accomplished in David himself, for David, after he had served his own generation, by the will of God, who raised him up to be what he was, fell asleep, and was laid to his fathers, and saw corruption.
Here is a short account of the life, death, and burial, of the patriarch David, and his continuance under the power of death:

His life: He served his own generation, by the will of God, before he slept the sleep of death. David was a useful good man; he did good in the world by the will of God. He made God's precepts his rule; he served his own generation so as therein to serve God; he so served and pleased men (as whatever the king did pleased the people, (2Samuel 3:36), as still to keep himself the faithful servant of God. David was a great blessing to the age wherein he lived; he was the servant of his generation: many are the curse, and plague, and burden of their generation. Even those that are in a lower and narrower sphere must look upon it that they live to serve their generation; and those that will do good in the world must make themselves servants of all, (1Corinthians 9:19). We were not born for ourselves, but are members of communities, to which we must study to be serviceable. Yet here is the difference between David and Christ, that David was to serve only his own generation, that generation in which he lived, and therefore when he had done what he had to do, and written what he had to write, he died, and continued in the grave; but Christ (not by his writings or words upon record only as David, but by his personal agency) was to serve all generations, must ever live to reign over the house of Jacob, not as David, for forty years, but for all ages, as long as the sun and moon endure, (Psalms 89:29,36-37). His throne must be as the days of heaven, and all generations must be blessed in him, (Psalms 72:17).

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 5

Church History: That he rose again from the dead, and saw no corruption was the great truth that was to be preached; for it is the main pillar, by which the whole fabric of the gospel is supported, and therefore he insisted largely upon this, and showed; That he rose by consent. When he was imprisoned in the grave for our debt, he did not break prison, but had a fair and legal discharge from the arrest he was under. God raised him from the dead, sent an angel on purpose to roll away the stone from the prison-door, returned to him the spirit which at his death he had committed into the hands of his Father, and quickened him by the Holy Spirit. His enemies laid him in a sepulchre, with design he should always lay there; but God said, No; and it was soon seen whose purpose should stand, his or theirs. Paul showed that there was sufficient proof of his having risen. He was seen many days, in diverse places, upon diverse occasions, by those that were most intimately acquainted with him; for they came up with him from Galilee to Jerusalem, were his constant attendants, and they are his witnesses unto the people. They were appointed to be so, have attested the thing many a time, and are ready to attest it, though they were to die for the same. Paul says nothing of his own seeing him, which was more convincing to himself than it could be when produced to others.
He told of the resurrection of Christ and the promise made to the patriarchs; it was not only true news, but good news: "In declaring this, “we declare unto you glad tidings” which should have been in a particular manner acceptable to the Jews. He acknowledged it to be the dignity of the Jewish nation that to them pertained the promises (Romans 9:4), that they were the heirs of the promise, as they were the children of the patriarchs to whom the promises were first made. The great promise of the Old Testament was that of the Messiah, in whom all the families of the earth should be blessed, and not the family of Abraham only; though it was to be the peculiar honor of that family that he should be raised up. It was to be the common benefit of all families that he should be raised up to them.

Paul's First Missionary Journey- In Pisidian Antioch; Acts 13:13 – 52 Part 4

Church History: He gave them a full account of our Lord Jesus, passing from David to the Son of David, and shows that this Jesus is the promised Seed: Of this man's seed, from that root of Jesse, from that man after God's own heart, has God, according to his promise, raised unto Israel a Savior, Jesus, who carries salvation in his name. Concerning this Jesus, he tells them: That John the Baptist was his harbinger and forerunner, that great man whom all acknowledged to be a prophet. Let them not say that the Messiah's coming was a surprise to them, and that this might excuse them if they had taken time to consider whether they should entertain him or not; He told them that the rulers and people of the Jews, who should have welcomed him, and been his willing, forward, faithful subjects, were his persecutors and murderers. When the apostles preached Christ as the Savior, they were far from concealing his shameful death, and drawing a veil over it. They always preached Christ crucified, and yes, crucified by his own people, by those that dwelt in Jerusalem, the holy city, the royal city, and their rulers. Their sin was that though they found no cause for death in him, had no proof against him, had no reason to suspect him, he was not guilty of any crime and yet they still wanted to crucify him. They presented their address against Christ with such fury and outrage that they compelled Pilate to crucify him, not only contrary to his inclination, but contrary to his conscience; they condemned him to so great a death, though they could not convict him of the least sin. Paul could not charge his hearers, as Peter did; “You have with wicked hands crucified and slain him.” These, though Jews, lived far enough away. Paul places his charges on the Jews at Jerusalem and the rulers, to show what little reason those Jews of the dispersion had to be so jealous for the honor of their nation as they were, when it had brought upon itself such a load and stain of guilt as this, and how justly they might have been cut off from all benefit by the Messiah. The reason for this was because they didn’t know him. They didn’t know who he was, or what errand he came into the world for. If they had known, they would not have crucified the Lord of glory. Christ owned this in extenuation of their crime: “They know not what they do.” It was also because they did not know the voice of the prophets though they heard them read every Sabbath day. They did not understand nor consider that it was foretold that the Messiah should suffer, or else they would never have been the instruments of his suffering.

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 3

Church History: The usual service of the synagogue was performed. The law and the prophets were read, a portion of each, the lessons for the day. When that was done, they were asked by the rulers of the synagogue to give them a sermon. They sent a messenger to them with the respectful message, Men and brethren, if you have any word of exhortation for the people, say on. It is probable that the rulers of the synagogue had met with them, and been in private conversation with them before; and, even if they did not have an affection to the gospel, they had at least the curiosity to hear Paul preach; and therefore not only did they give him permission, but begged him to speak a word of exhortation to the people.
Paul gladly embraced the opportunity given him to preach Christ to his countrymen the Jews. He did not object to them that he was a stranger, and that it was none of his business; nor object to himself, that he might get ill-will by preaching Christ among the Jews. He stood up, as one prepared and determined to speak, and beckoned with his hand, to excite and prepare them to hear. He waved his hand as an orator, not only desiring silence and attention, but endeavoring to show affection, and to show himself in earnest. Perhaps, because of their request of him to give an exhortation to the people, there were those in the synagogue that were ready to mutiny against the rulers, and opposed the toleration of Paul's preaching. That caused some turmoil and commotion, which Paul attempted to quiet by that decent motion of his hand; and also by his modest desire of a patient impartial hearing: "Men of Israel, that are Jews by birth, and you that fear God, that are proselyte to the Jewish religion, listen to me, let me beg your attention for a moment I have something to say to you which concerns your everlasting peace, and would not say it in vain." Now this excellent sermon is recorded, to show that those who preached the gospel to the Gentiles didn’t do it until they had first communicated with the Jews, to persuade them to come in and receive the benefit of it. They had no prejudice at all against the Jewish nation, nor any desire that they should perish, but rather that they should turn and live. Everything is touched in this sermon that might be proper either to convince the judgment or insinuate into the affections of the Jews, to prevail with them to receive and embrace Christ as the promised Messiah.

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 2

Church History: Perga in Pamphylia was a noted place, especially for a temple there erected to the goddess Diana, yet nothing at all is told of what Paul and Barnabas did there, only that they came, and then they departed. But the history of the apostles' travels, as that of Christ's, passes by many things worthy enough to have been recorded, because, if all had been written, the world could not have contained the books. But the next place we find them in is another Antioch, said to be in Pisidia, to distinguish it from that Antioch in Syria from which they were sent out. Pisidia was a province of the Lesser Asia, bordering upon Pamphylia; this Antioch, it is likely, was the metropolis of it. An abundance of Jews lived there, and to them the gospel was to be preached first. Paul's sermon to them is what we have in these verses, which, it is likely, is the substance of what was preached by the apostles generally to the Jews in all places. In dealing with them the proper way was to show them how the New Testament, which they wanted them to receive, agreed exactly with the Old Testament, which they not only received, but were zealous for.
Recently they had had good success with a Roman deputy, yet, when they came to Antioch, they did not enquire of the chief magistrate or make an appointment with him, but they applied to the Jews, which is a further proof of their good affection of them and their concern for their welfare. They observed their time of worship, on the Sabbath day, the Jewish Sabbath. The first day of the week they observed among themselves as a Christian Sabbath; but, if they were to meet with the Jews, it must be on the Seventh-Day Sabbath, which upon such occasions, they observe. For, though it was by the death of Christ that the ceremonial law died, yet it was in the ruins of Jerusalem that it was to be buried; and therefore, though the morality of the fourth commandment was entirely transferred to the Christian Sabbath, yet it was not inappropriate to join with the Jews in their Sabbath sanctification.

Paul's First Missionary Journey - In Pisidian Antioch; Acts 13:13 – 52 Part 1

Church History: 13From Paphos, Paul and his companions sailed to Perga in Pamphylia, where John left them to return to Jerusalem. 14From Perga they went on to Pisidian Antioch. On the Sabbath they entered the synagogue and sat down. 15After the reading from the Law and the Prophets, the synagogue rulers sent word to them, saying, "Brothers, if you have a message of encouragement for the people, please speak." 16Standing up, Paul motioned with his hand and said: "Men of Israel and you Gentiles who worship God, listen to me! 17The God of the people of Israel chose our fathers; he made the people prosper during their stay in Egypt, with mighty power he led them out of that country, 18he endured their conduct for about forty years in the desert, 19he overthrew seven nations in Canaan and gave their land to his people as their inheritance. 20All this took about 450 years. "After this, God gave them judges until the time of Samuel the prophet. 21Then the people asked for a king, and he gave them Saul son of Kish, of the tribe of Benjamin, who ruled forty years. 22After removing Saul, he made David their king. He testified concerning him: 'I have found David son of Jesse a man after my own heart; he will do everything I want him to do.' 23"From this man's descendants God has brought to Israel the Savior Jesus, as he promised. 24Before the coming of Jesus, John preached repentance and baptism to all the people of Israel. 25As John was completing his work, he said: 'Who do you think I am? I am not that one. No, but he is coming after me, whose sandals I am not worthy to untie.' 26"Brothers, children of Abraham, and you God-fearing Gentiles, it is to us that this message of salvation has been sent. 27The people of Jerusalem and their rulers did not recognize Jesus, yet in condemning him they fulfilled the words of the prophets that are read every Sabbath. 28Though they found no proper ground for a death sentence, they asked Pilate to have him executed. 29When they had carried out all that was written about him, they took him down from the tree and laid him in a tomb. 30But God raised him from the dead, 31and for many days he was seen by those who had traveled with him from Galilee to Jerusalem. They are now his witnesses to our people. 32"We tell you the good news: What God promised our fathers 33he has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: " 'You are my Son; today I have become your Father.' 34The fact that God raised him from the dead, never to decay, is stated in these words:" 'I will give you the holy and sure blessings promised to David.' 35So it is stated elsewhere:" 'You will not let your Holy One see decay.' 36"For when David had served God's purpose in his own generation, he fell asleep; he was buried with his fathers and his body decayed. 37But the one whom God raised from the dead did not see decay. 38"Therefore, my brothers, I want you to know that through Jesus the forgiveness of sins is proclaimed to you. 39Through him everyone who believes is justified from everything you could not be justified from by the law of Moses. 40Take care that what the prophets have said does not happen to you:
41" 'Look, you scoffers, wonder and perish, for I am going to do something in your days that you would never believe, even if someone told you.'" 42As Paul and Barnabas were leaving the synagogue, the people invited them to speak further about these things on the next Sabbath. 43When the congregation was dismissed, many of the Jews and devout converts to Judaism followed Paul and Barnabas, who talked with them and urged them to continue in the grace of God. 44On the next Sabbath almost the whole city gathered to hear the word of the Lord. 45 When the Jews saw the crowds, they were filled with jealousy and talked abusively against what Paul was saying. 46 Then Paul and Barnabas answered them boldly: "We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. 47For this is what the Lord has commanded us: " 'I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.'" 48When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed. 49The word of the Lord spread through the whole region. 50But the Jews incited the God-fearing women of high standing and the leading men of the city. They stirred up persecution against Paul and Barnabas, and expelled them from their region. 51So they shook the dust from their feet in protest against them and went to Iconium. 52And the disciples were filled with joy and with the Holy Spirit.

Paul's First Missionary Journey - On Cyprus; Acts 13: 4 – 12 – Part 4

Church History: In Acts 13:9. “Then Saul, who was also called Paul” This is the first time that Luke refers to him as Paul and the last time as Saul. It is not improbable, that coming now among the Romans, they would naturally adapt his name to their own language, and so called him Paul instead of Saul. Perhaps the family of the proconsul might be the first who addressed to or spoke of him by this name. And from this time, being the apostle of the Gentiles, he himself used the name which was more familiar to them.
Paul looked at Elymas and rebuked him for his present crime, and tried to reason with him: "Wilt thou not cease to pervert the right ways of the Lord, to misrepresent them, to put false colors upon them, and so to discourage people from entering into them, and walking in them?" He announced the judgment of God upon him, in a present blindness. This was designed both for the proof of his crime, as it was a miracle wrought to confirm the right ways of the Lord, and consequently to show the wickedness of him who would not cease to pervert them, as also for the punishment of his crime. It was a suitable punishment; he shut his eyes, the eyes of his mind, against the light of the gospel, and therefore justly were the eyes of his body shut against the light of the sun. Yet it was a moderate punishment that he was only struck blind, when he might most justly have been struck dead; and it was only for a season; if he will repent, and give glory to God, by making confession, his sight shall be restored. This judgment was immediately executed: There fell on him a mist and a darkness, as on the Sodomites when they persecuted Elisha. This silenced him presently, filled him with confusion, and was an effectual confutation of all he said against the doctrine of Christ.
Notwithstanding all the endeavors of Elymas to turn away the deputy from the faith, he was brought to believe, and this miracle, brought upon the magician himself (like the boils of Egypt, which were upon the magicians, so that they could not stand before Moses, (Exodus 9:11), contributed to it. The deputy was a very sensible man, and observed something uncommon, and which was intimated in its divine originality. In Paul's preaching: he was astonished at the doctrine of the Lord, the Lord Christ, the doctrine that is from him, the discoveries he has made of the Father--the doctrine that is concerning him, his person, natures, offices, undertaking.
When they departed from the island of Cyprus it is probable that they did a great deal more there than is recorded. An account is given only of that which was extraordinary, the conversion of the deputy.

Paul's First Missionary Journey - On Cyprus; Acts 13: 4 – 12 – Part 3

Church History: The Whole isle, from this it is evident they ran through the whole island from east to west, until they reached Paphos. This town, next in importance to Salamis, was situated on the western part of the isle; and having gone from Salamis to this place is a proof that they had gone through the whole island from east to west, according to the reading noticed above. There was probably no town in the universe more dissolute than Paphos. Here Venus had a superb temple: here she was worshipped with all her rites; and from this place she was named the Paphian Venus, the queen of Paphos. This temple and whole city were destroyed by an earthquake; so that a vestige of either no longer remains. There are two islands which go by this name, both adjoining, and on the west side of the island of Cyprus. One is called Old Paphos, the other New Paphos; the latter is probably the island mentioned here, though they are often confounded. On this island there is a Christian Church, dedicated to St. George, in which service is performed by the Greek ministers.1
When they arrived at Paphos they encountered a certain sorcerer, A magician, who used magical arts, and pretended to have commerce with supernatural agents. This was a person who dealt in sleight of hand, or leger-de-main. Similar to what I have supposed Simon Magus to be. (Acts 8:9). He was called Bar-Jesus - That is, the son of Jesus or Joshua; as Bar-jona is the son of Jonah; Bar-tholomew, the son of Thalmi, etc. His name ment Elymas, and that is what Paul called him. Sergius Paulus was the proconsul, The Roman governor of Cyprus, he was a careful and responsible man, not over swayed by Elymas, but desirous to inquire farther, the teachings of the Gospel. Elymas resisted them. He was afraid that if the influence of Saul and Barnabas were extended over the proconsul, that he would be seen to be as an impostor, and his power would end. His interest, therefore, led him to oppose the gospel, His own popularity was at stake; and being governed by this, he opposed the gospel of God. The love of popularity and power, the desire of retaining some political influence, is often a strong reason why men oppose the gospel.

Paul's First Missionary Journey - On Cyprus; Acts 13: 4 – 12 – Part 2

Church History: We now follow Barnabas and Saul to their new field of labor. Their departure from Antioch is thus announced by Luke:
“So they, being sent forth by the Holy Spirit, went down to Seleucia, and then sailed into Cyprus.” Seleucia was the seaport nearest to Antioch. The distance was some fifteen or eighteen miles, and near the mouth of the river Orontes, on the bank of which Antioch is situated. Embarking upon some trading vessel, they sailed to the port of Salamis. This was the principal city and seaport of Cyprus. It was situated on the south-east part of the island, and was afterwards called Constantia. In choosing this island as the first point in the wide world to which they directed their steps, they were, doubtless, guided not by the natural partiality which Barnabas may have felt for it as his native land (Acts 4:36), but by that fixed principle in the apostolic labors which taught them to cultivate first those fields which promised the most abundant harvest. The fact that this was the native island of Barnabas gave him hope of a more ready access to many old associates. Besides, the gospel had already been proclaimed here with some success among the Jews (Acts 11:19-20), and in the city of Salamis, as we learn from the text just quoted, there was more than one Jewish synagogue.8, 2
Jews were living in all the countries adjacent to Judea; and in those countries they had synagogues. The apostles uniformly preached first to them. John Mark, (Acts 12:12), was their attendant; he was with them as a companion, yet not pretending to be equal to them in office. They had been specifically designated to this work. He was with them as their friend and travelling companion; perhaps also employed in making the needful arrangements for their comfort, and for the supply of their wants in their travels.

Paul's First Missionary Journey - On Cyprus; Acts 13: 4 – 12 – Part 1

Church History: 4The two of them, sent on their way by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus. 5When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. John was with them as their helper. 6They traveled through the whole island until they came to Paphos. There they met a Jewish sorcerer and false prophet named Bar-Jesus, 7who was an attendant of the proconsul, Sergius Paulus. The proconsul, an intelligent man, sent for Barnabas and Saul because he wanted to hear the word of God. 8But Elymas the sorcerer (for that is what his name means) opposed them and tried to turn the proconsul from the faith. 9Then Saul, who was also called Paul, filled with the Holy Spirit, looked straight at Elymas and said, 10"You are a child of the devil and an enemy of everything that is right! You are full of all kinds of deceit and trickery. Will you never stop perverting the right ways of the Lord? 11Now the hand of the Lord is against you. You are going to be blind, and for a time you will be unable to see the light of the sun." Immediately mist and darkness came over him, and he groped about, seeking someone to lead him by the hand. 12When the proconsul saw what had happened, he believed, for he was amazed at the teaching about the Lord.

Dec. 7
Paul's First Missionary Journey - On Cyprus; Acts 13: 4 – 12 – Part 2
We now follow Barnabas and Saul to their new field of labor. Their departure from Antioch is thus announced by Luke:
“So they, being sent forth by the Holy Spirit, went down to Seleucia, and then sailed into Cyprus.” Seleucia was the seaport nearest to Antioch. The distance was some fifteen or eighteen miles, and near the mouth of the river Orontes, on the bank of which Antioch is situated. Embarking upon some trading vessel, they sailed to the port of Salamis. This was the principal city and seaport of Cyprus. It was situated on the south-east part of the island, and was afterwards called Constantia. In choosing this island as the first point in the wide world to which they directed their steps, they were, doubtless, guided not by the natural partiality which Barnabas may have felt for it as his native land (Acts 4:36), but by that fixed principle in the apostolic labors which taught them to cultivate first those fields which promised the most abundant harvest. The fact that this was the native island of Barnabas gave him hope of a more ready access to many old associates. Besides, the gospel had already been proclaimed here with some success among the Jews (Acts 11:19-20), and in the city of Salamis, as we learn from the text just quoted, there was more than one Jewish synagogue.8, 2
Jews were living in all the countries adjacent to Judea; and in those countries they had synagogues. The apostles uniformly preached first to them. John Mark, (Acts 12:12), was their attendant; he was with them as a companion, yet not pretending to be equal to them in office. They had been specifically designated to this work. He was with them as their friend and travelling companion; perhaps also employed in making the needful arrangements for their comfort, and for the supply of their wants in their travels.

Paul's First Missionary Journey – The Journey Begins; Acts 13:1 – 3 Part 2

Church History: The Holy Spirit took advantage of the occasion when the teachers of the church at Antioch were assembled together in God's presence, and about his work, to give them particular instructions and directions concerning his will and their duty. The solemn charge given by the Holy Spirit, to set apart Saul and Barnabas by solemn imposition of hands, for preaching the gospel to the Gentiles: This was a great work, and not to be undertaken without a special call from God; therefore says the Holy Spirit, "Separate me Barnabas and Saul to the work whereunto I have called them:" Which words prove both the Deity and personality of the Holy Spirit: He who calls ministers to the office, and unto whose service they are separated, is both God and a distinct person in the Godhead; but this the Holy Spirit did: "Separate me Barnabas and Saul." Though the office of the ministry be an honorable office, yet withal it is laborious work. Separate them for the work whereunto I have called them. It is a work that requires attendance, and zealous application, both in season and out of season. Praying, preaching, administering sacraments; guiding and governing the flock by private admonition, and public censure: These are weighty works, found so now by those that perform them faithfully, and will be found so at the great day, by the slothful and negligent.5
Their ordination, pursuant to these orders: not to the ministry in general (Barnabas and Saul had both of them been ministers long before this), but to a particular service in the ministry, which had something peculiar in it, and which required a fresh commission, which commission God saw fit at this time to transmit by the hands of these prophets and teachers, for the giving of this direction to the church, that teachers should ordain teachers (for prophets we no longer expect), and that those who have the dispensing of the oracles of Christ committed to them should, for the benefit of posterity, commit the same to faithful men, who shall be able also to teach others, (2Titus 2:2). So here, Simeon, and Lucius, and Manaen, faithful teachers at this time in the church of Antioch, when they had fasted and prayed, laid their hands on Barnabas and Saul, and sent them away, according to the directions received

Paul's First Missionary Journey–The Journey Begins; Acts 13:1–3 Part 1

Church History: 1In the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch) and Saul. 2While they were worshiping the Lord and fasting, the Holy Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them." 3So after they had fasted and prayed, they placed their hands on them and sent them off.

Teachers are often mentioned in the New Testament as an order of ministers, (1Corinthians 12:28-29; Ephesians 4:11; 2Peter 2:11). Their precise rank and duties are not known. It is probable that those mentioned here as prophets were the same persons as the teachers. They might serve both offices, predicting future events, and instructing the people. Barnabas was a preacher, (Acts 4:35; 9:27; 11:22, 26); and it is not improbable that the names "prophets and teachers" here simply designate the preachers of the gospel. Simeon was called Niger. Niger is a Latin name meaning black. Why the name was given is not known. Nothing more is known of him than is mentioned here. Lucius of Cyrene. Cyrene was in Africa. He is also mentioned as being with the apostle Paul when he wrote the Epistle to the Romans, (Romans 16:21). Manaen (who had been brought up with Herod the tetrarch), was Herod's foster brother. He is not mentioned anywhere else in the New Testament. We are referring here to Herod Antipas, not Herod Agrippa. Herod was tetrarch of Galilee, (Luke 3:1). The word here translated, "which had been brought up" denotes one who is educated or nourished at the same time with another. It is not elsewhere used in the New Testament. He might have been connected with the royal family; and being nearly of the same age, was educated by the father of Herod Antipas with him. He was therefore a man of rank and education, and his conversion shows that the gospel was not confined entirely in its influence to the poor. Saul was an apostle; and yet he is here mentioned among the "prophets and teachers." Showing that these words denote ministers of the gospel in general, without reference to any particular order or rank.2

Churches established by A.D. 40 – Part 5

Church History: Tyre – Established after the stoning of Stephen; Acts 11:19
A rock, the celebrated emporium of Phoenicia, the seat of immense wealth and power, situated on the coast of the Mediterranean, within the limits of the tribe of Asher, as assigned by Joshua, Joshua 19:29, though never reduced to subjection. Tyre was a "daughter of Zidon," but rapidly gained an ascendancy over this and all the other cities of Phoenicia, which it retained with few exceptions to the last. It is mentioned by neither Moses nor Homer; but from the time of David onward, reference is frequently made to it in the books of the Old Testament. There was a close alliance between David and Hiram king of Tyre, which was afterwards continued in the reign of Solomon; and it was from the assistance afforded by the Tyrians, both in artificers and materials, that the house of David, and afterwards the temple, were principally built, 2Samuel 5:11; 1Kings 5:1-18; 1Chronicles 14:1-17; 2Chronicles 2:3; 9:10. The marriage of Ahab king of Israel with Jezebel, a royal princess of Phoenicia, brought great guilt and endless misfortunes on the ten tribes; for the Tyrians were gross idolaters, worshippers of Baal and Ashtoreth, and addicted to all the vices of heathenism. Secular history informs us that Tyre possessed the empire of the seas, and drew wealth and power from numerous colonies on the shores of the Mediterranean and Atlantic. The inhabitants of Tyre are represented in the Old Testament as filled with pride and luxury, and all the sins attendant on prosperity and immense wealth; judgments are denounced against them in consequence of their idolatry and wickedness; and the destruction of their city by Nebuchadnezzar is foretold, which is also described as accomplished, Isaiah 23:13; Ezekiel 26:7; 27:1-28:19; 29:18. After this destruction as it would seem, the great body of the inhabitants withdrew to "insular Tyre," on an island opposite the former city, about thirty stadia from the main land. This had been a sort of port or suburb of the main city, but was soon enlarged into a new Tyre, and became opulent and powerful; it was fortified with such strength, and possessed resources so abundant, as to be able to withstand the utmost efforts of Alexander the Great for the space of seven months. It was at length taken by him in 332 B. C., having been first united to the mainland by an immense causeway, made of the ruins of the old city, the site of which was thus laid bare, in remarkable fulfillment of prophecy: "And they shall lay thy stones and thy timber and thy dust in the midst of the water;" "and thou shalt be no more; though thou be sought for, yet shalt thou never be found again," Ezekiel 26:12,21. The ships of Tyre returned from long voyages to find it not only taken but "devoured with fire," Isaiah 23:1,14; Zechariah 9:4. After many subsequent reverses of fortune, and various changes of masters, Tyre at last fell under the dominion of the Romans, and continued to enjoy a degree of commercial prosperity, though the deterioration of its harbor, and the rise of Alexandria and other maritime cities, have made it decline more and more. Savior once journeyed into the region of Tyre and Sidon, Matthew 15:21; and a Christian church was here established before A. D. 58, Acts 21:3-7. Compare Matthew 11:21-22. The church prospered for several centuries, and councils were held here; and during this period Tyre was still a strong fortress, as it was also in the age of the crusaders, by whom it was only taken twenty-five years after they had gained Jerusalem. Since its reconquest by the Turks, it has been in a ruinous condition, and often almost without inhabitants. At present it is a poor town, called Sur, slightly defended by its walls, and having a population of less than three thousand. It occupies the east side of what was formerly the island, one mile long and half a mile from the shore, thus enclosing two so-called harbors separated by Alexander's causeway, which is now a broad isthmus. The only real harbor is on the north; but even this is too shallow to admit any but the smallest class of vessels. It is filled and the north coast of the island lined with stone columns, whose size and countless number evince the former magnificence of this famous city. But its old glory is gone forever, and a few fishermen spread their nets amid its ruins, in the place of the merchant princes of old.

Churches established by A.D. 40 – Part 4

Church History: Tarsus – A large city of Cilicia, in Asia Minor, the birthplace of Saul; Acts 9:11
The name of a celebrated city, the metropolis of Cilicia, in the southeastern part of Asia Minor; situated six miles from the Mediterranean, on the banks of the river Cydnus, which flowed through and divided it into two parts. Tarsus was distinguished for the culture of Greek literature and philosophy, so that at one time, in its schools and in the number of its learned men, it was the rival of Athens and Alexandria. In reward for its exertions and sacrifices during the civil wars of Rome, Tarsus was made a free city of Augustus. It was the privilege of such cities that they were governed by their own laws and magistrates, and were not subjected to tribute, to the jurisdiction of a Roman governor, nor to the power of a Roman garrison, although they acknowledged the supremacy of the Roman people, and were bound to aid them against their enemies. That the freedom of Tarsus, however, was not equivalent to being a Roman citizen, appears from this, that the tribune, although he knew Paul to be a citizen of Tarsus, Acts 21:39, yet ordered him to be scourged, Acts 22:24, but desisted from his purpose when he learned that Paul was a Roman citizen, Acts 22:27. It is therefore probable that the ancestors of Paul had obtained the privilege of Roman citizenship in some other way, Acts 9:30; 11:25; 22:3. It is now called Tarsous; and though much decayed and full of ruins, is estimated to contain a population in summer of 7,000, and in winter of 30,000, chiefly Turks. During the excessive heat of summer, a large part of the people repair to the high lands of the interior.

Establishment of Churches - Churches established by A.D. 40 – Part 2

Church History: Paphos– A city on the Isle of Cyprus established after the stoning of Stephen; Acts 11:19
It is a maritime city on the western extremity of the isle of Cyprus. It had a tolerable harbor, and was the station of a Roman proconsul. About sixty furlongs from the city was the celebrated temple of Venus, who was hence often called the "Paphian goddess." The infamous rites in honor of this goddess continued to be practiced hundreds of years after Paul and Barnabas introduced the gospel here, though their labors were blessed with some fruits, Acts 13:6-13.10

Salamis – A city on the Isle of Cyprus established after the stoning of Stephen; Acts 11:19
This is the chief city of the isle of Cyprus, visited by Paul and Barnabas, A. D. 48. This was the native isle of Barnabas, and many Jews resided there to whom the gospel had already been carried, Acts 4:36; 11:19-20; 21:16. Paul's visit was signalized by the miracle wrought on Elymas, and by the conversion of the governor, Sergius Paulus, Acts 13:5-12. Sakanus was a large city, situated on the east side of the island, and was afterwards called Constantia.

Sidon – Established after the stoning of Stephen; Acts 11:19
In the Old Testament ZIDON, now called Saida, was celebrated city of Phoenicia, on the Mediterranean Sea, twenty miles north of Tyre and as many south of Beirut. It is one of the most ancient cities in the world, Genesis 49:13, and is believed to have been founded by Zidon, the eldest son of Canaan, Genesis 10:15; 49:13. In the time of Homer, the Zidonians were eminent for their trade and commerce, their wealth and prosperity, their skill in navigation, astronomy, architecture, and for their manufactures of glass, etc. They had then a commodious harbor, now choked with sand and inaccessible to any but the smallest vessels. Upon the division of Canaan among the tribes by Joshua, Great Zidon fell to the lot of Asher, Joshua 11:8; 19:28; but that tribe never succeeded in obtaining possession, Judges 1:31; 3:3; 10:12. The Zidonians continued long under their own government and kings, though sometimes tributary to the kings of Tyre. They were subdued successively by the Babylonians, Egyptians, Seleucidae, and Romans the latter of whom deprived them of their freedom. Many of the inhabitants of Sidon became followers of our Savior, Mark 3:8, and he himself visited their freedom. Many of them also resorted to him in Galilee, Luke 6:17. The gospel was proclaimed to the Jews at Sidon after the martyrdom of Stephen, Acts 11:19, and there was a Christian church there, when Paul visited it on his voyage to Rome, Acts 27:3. It is at present, like most of the other Turkish towns in Syria, dirty and full of ruins, thought it still retains a little coasting trade, and has five thousand inhabitants. It incurred the judgments of God for its sins, Ezekiel 28:21-24, though less ruinously than Tyre. Our Savior refers to both cities, in reproaching the Jews as more highly favored and less excusable than they, Matthew 11:22. Saida occupies an elevated promontory, projecting into the sea, and defended by walls. Its environs watered by a stream from their beautiful gardens, and fruit trees of every kind.

Churches established by A.D. 40 – Part 1

Church History: Antioch – Established after the stoning of Stephen; Acts 11:19
The name of two cities mentioned in the New Testament. The first was situated on the river Orontes, twenty miles from its mouth, and was the metropolis of all Syria. It was founded by Seleucus Nicator, and called by him after the name of his father Antiochus. This city is celebrated by Cicero, as being opulent and abounding in men of taste and letters. It was at one time a place of great wealth and refinement, and ranked as the third city in the Roman Empire. Its situation, amid innumerable groves and small streams, midway between Alexandria and Constantinople, rendered it a place of great beauty and celebrity, as well as commercial importance. It was also a place of great resort for the Jews, and afterwards for Christians, to all of whom invitations and encouragements were held by Seleucus Nicator. The distinctive name of "Christians" was here first applied to the followers of Jesus, Acts 11:19,26; 13:1; Galatians 2:11. Antioch was highly favored by Vespasian and Titus, and became celebrated for luxury and vice. Few cities have suffered greater disasters. Many times it has been nearly ruined by earthquakes, one of which, in 1822, destroyed one-fourth of its population, then about twenty thousand. It is now called Antakia.
The other city, also found by Seleucus Nicator, was called Antioch of Pisidia, because it was attached to that province, although situated in Phrygia, Acts 13:14; 14:19,21; 2Titus 3:11.

Cilicia – Established after the stoning of Stephen; Acts 6:9
A maritime province in the south-east of Asia Minor. Tarsus, the birth-place of Paul, was one of its chief towns, and the seat of a celebrated school of philosophy. Its luxurious climate attracted to it many Greek residents after its incorporation with the Macedonian empire. It was formed into a Roman province, B.C. 67. The Jews of Cilicia had a synagogue at Jerusalem. Paul visited it soon after his conversion (Galatians 1:21; Acts 9:30), and again, on his second missionary journey (Acts 15:41), "he went through Syria and Cilicia, confirming the churches." It was famous for its goat's-hair cloth, called cilicium. Paul learned in his youth the trade of making tents of this cloth

Establishment of Churches - Churches established by A.D. 35 – Part 4

Church History: Lydda– Established during Philips Second Journey; Acts 8:26 – 40
This town was situated on the road from Jerusalem to Caesarea Philippi. It was about fifteen miles east of Joppa, and belonged to the tribe of Ephraim. It was called by the Greeks Diospolis, or city of Jupiter, probably because a temple was at some period erected to Jupiter in that city. It is now so entirely ruined as to be a miserable village. Since the crusades, it has been called by the Christians St. George, on account of its having been the scene of the martyrdom of a saint of that name. Tradition says, that in this city the emperor Justinian erected a church.2

Samaria – Established during Philips First Journey; Acts 8:5 – 13
One of the three divisions of the Holy Land in the time of our Savior, having Galilee on the north and Judea on the south, the Jordan on the east and the Mediterranean on the west, and occupying parts of the territory assigned at first to Ephraim, Mahasseh, and Issachar, Luke 17:11; John 4:4. It is described as having its hills less bare than those of Judea, and its valleys and plains more cultivated and fruitful.

Establishment of Churches - Churches established by A.D. 35 – Part 3

Church History: Joppa– Established during Philips Second Journey; Acts 8:26 – 40
JOPPA, (Hebrew JAPHO), is one of the most ancient seaports in the world. It was a border town of the tribe of Dan, Joshua 19:46, on the coast of the Mediterranean sea, thirty miles south of Caesarea, and about thirty-five north-west of Jerusalem. Its harbor is shoal and unprotected from the winds; but on account of its convenience to Jerusalem, it became the principal port of Judea, and is still the great landing-place of pilgrims. Here the materials for building both the first and the second temple, sent from Lebanon and Tyre, were landed, 2Chronicles 3:16; Ezra 3:7. Here Jonah embarked for Tarshish. Here, too, Peter raised Dorcas from the dead; and in the house of Simon the tanner, by the seaside, was taught by a heavenly vision that salvation was for Gentiles as well as Jews, Acts 9:1-11:30. Joppa was twice destroyed by the Romans. It was the seat of a Christian church for some centuries after Constantine. During the crusades it several times changed hands; and in modern times, 1799, it was stormed and sacked by the French, and twelve hundred Turkish prisoners, said to have broken their parole, were put to death.
The present town of Jaffa, or Yafa, is situated on a promontory jutting out into the sea, rising to the height of about one hundred and fifty feet, crowned with a fortress, and offering on all sides picturesque and varied prospects. Towards the west is extended the open sea; towards the south are spread the fertile plains of Philistia, reaching as far as Gaza; towards the north, as far as Carmel, the flowery meads of Sharon present themselves; and to the east, the hills of Ephraim and Judah raise their towering heads. The town is walled round on the south and east, towards the land, and partially so on the north and west, towards the sea. Its environs, away from the sand-hills of the shore, are full of gardens and orchards. From the sea, the town looks like a heap of buildings, crowded as closely as possible into a given space; and from the steepness of its site, they appear in some places to stand one on the other. The streets are very narrow, uneven, and dirty, and might rather be called alleys. The inhabitants are estimated at about fifteen thousand, of whom more than half are Turks and Arabs. There are several mosques; and the Latins, Greeks, and Armenians have each a church, and a small convent for the reception of pilgrims.

Establishment of Churches - Churches established by A.D. 35 – Part 2

Church History: Jerusalem – The Original Church established at Pentecost; Acts 2:1
It is the chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46'43" N. lat., and 35 degrees 13' E. long. It is located on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God's trial of Abraham's faith, Genesis 22:1-24; 2Chronicles 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Joshua 15:8; 18:16,28; Judges 1:1-8. The most ancient name of the city was Salem, Genesis 14:18; Ps 76:2; and it afterwards was called Jebus, as belonging to the Jebusites, Judges 19:10-11. Being a very strong position, it resisted the attempts of the Israelites to become the sole masters of it, until at length its fortress was stormed by David, 2Samuel 5:6,9; after which it received its present name, and was also called "the city of David." It now became the religious and political center of the kingdom, and was greatly enlarged, adorned, and fortified. But its chief glory was, that in its magnificent temple the ONE LIVING AND TRUE GOD dwelt, and revealed himself.
After the division of the tribes, it continued the capital of the kingdom of Judah, was several times taken and plundered, and at length was destroyed at the Babylonian captivity, 2Kings 14:13; 2Chronicles 12:9; 21:16; 24:23; 25:23; 36:3,10; 17:1-20:37. After seventy years, it was rebuilt by the Jews on their return from captivity about 536 B. C., who did much to restore it to its former splendor. About 332 B. C., the city yielded to Alexander of Macedon; and not long after his death, Ptolemy of Egypt took it by an assault on the Sabbath, when it is said the Jews scrupled to fight. In 170 B. C., Jerusalem fell under the tyranny of Antiochus Epiphanies, who raised its walls, set up an image of Jupiter in the temple, and used every means to force the people into idolatry. Under the Maccabeus, however, the Jews, in 163 B. C., recovered their independence. Just a century later, it was conquered by the Romans. Herod the Great expended vast sums in its embellishment. To the city and temple thus renovated the ever-blessed Messiah came, in the fullness of time, and made the place of his feet glorious.
By his rejection and crucifixion Jerusalem filled up the cup of her guilt; the Jewish nation perished from off the land of their fathers, and the city and temple were taken by Titus and totally destroyed, A. D. 70-71. Of all the structures of Jerusalem, only three towers and a part of the western wall were left standing

Establishment of Churches - Churches established by A.D. 35 – Part 1

Church History: Caesarea – Established during Philips Second Journey; Acts 8:26 – 40
A city three or four miles east of Dan, near the eastern source of the Jordan; anciently called Paneas, now Banias, from an adjacent grotto dedicated to Pan, from which one of the sources of the Jordan flowed. It stood where the mountains south-west of Hermon join the plain above lake Huleh, on an elevated plateau surrounded by ravines and water-courses; and its walls were thick and strong. It was enlarged and embellished by Philip the tetrarch of Trachonitis, and called Caesarea in honor of Tiberius Caesar; and the name Philippi was added to distinguish it from Caesarea on the Mediterranean. Our Savior visited this place shortly before his transfiguration, Matthew 16:13-28; Marr 8:27-38; Luke 9:18,27. After the destruction of Jerusalem, Titus here made the captive Jews fight and kill each other in gladiatorial shows. In the time of the crusades it underwent many changes, and is not a paltry village amid extensive ruins.10

Capernaum – An early Church often visited during Christ’s Ministry; Luke 4:31
This was a city on the north-west corner of the sea of Tiberias. It is not mentioned in the Old Testament, but is repeatedly in the Gospels. Though it was once a city of renown, and the metropolis of all Galilee, the site it occupied is now uncertain. When Mr. Fisk, an American missionary, travelled in Syria in 1823, he found twenty or thirty uninhabited Arab huts, occupying what are supposed to be the ruins of the once exalted city of Capernaum.2

King Herod’s Death; Acts 12:19 – 25

Church History: 19After Herod had a thorough search made for him and did not find him, he cross-examined the guards and ordered that they be executed. Then Herod went from Judea to Caesarea and stayed there a while. 20He had been quarreling with the people of Tyre and Sidon; they now joined together and sought an audience with him. Having secured the support of Blastus, a trusted personal servant of the king, they asked for peace, because they depended on the king's country for their food supply. 21On the appointed day Herod, wearing his royal robes, sat on his throne and delivered a public address to the people. 22They shouted, "This is the voice of a god, not of a man." 23Immediately, because Herod did not give praise to God, an angel of the Lord struck him down, and he was eaten by worms and died. 24But the word of God continued to increase and spread. 25When Barnabas and Saul had finished their mission, they returned from Jerusalem, taking with them John, also called Mark.
Herod stayed in Caesarea until his death, which occurred shortly after. We do not learn that he made any further inquiry after Peter, or that he attempted any further persecutions of the Christians. The guard was undoubtedly put to death; and thus Herod used all his power to create the impression that Peter had escaped by their negligence; and this would undoubtedly be believed by the Jews. He might himself perhaps be convinced, however, that the escape was by miracle, and be afraid to attempt any further persecutions; or the affairs of his government might have called off his attention to other things; and thus, as in the case of the "persecution that arose about Stephen," the political changes and dangers might divert the attention from putting Christians to death.2
An angel had delivered Peter, and here an angel destroys Herod: all that heavenly host fulfill God's will for the deliverance of his church, and the destruction of his enemies. He was eaten by worms; either breeding in his bowels, or in his flesh, after a more unusual manner; as it is recorded of Herod the Great that he was eaten up of lice. No creature so little or contemptible, but it can execute God's judgments on whom he please.

Death of James (Brother of John), Peter imprisoned and delivered. He leaves Palestine; Acts 12:1 – 19. Part 5

Church History: They were now convinced that it was Peter, and they were amazed that he had been rescued. As yet they were of course ignorant of the manner in which it was done. Peter gave them an account of his deliverance. Having found them praying for his deliverance, he did not leave them until he and they had together solemnly given thanks to God for his deliverance; for what is won by prayer must be worn with praise; and God must always have the glory of that which we have the comfort of. Peter sent the account to others of his friends: Go, show these things to James, and to the brethren with him, who perhaps were meeting together in another place at the same time.
Having seen the triumph of Peter's friends in his deliverance, let us next turn our attention to the consequences and confusion of his enemies as the result of Peter’s escape The guards were in the utmost consternation upon it, for they knew how highly penal it was to them to let a prisoner escape that they had charge of. As soon as it was day, and they found the prisoner gone, there was a large stir among the soldiers, what had become of Peter; he is gone, and nobody knows how or which way. They thought themselves as sure as could be of him last night; yet now the bird had flown, and they had no idea where he was. This set them together by the ears; one says, "It was your fault;" the other, "Oh No! it was yours;" having no other way to clear themselves, but by accusing one another. Houses were searched in vain for the rescued prisoner: Herod sought for him, to no avail. Who can find someone God has hidden?
The keepers were questioned and dealt with for a permissive escape: Herod examined the keepers, and after finding that they could give no satisfactory account of how Peter got away, he commanded that they should be put to death, according to the Roman law. It is probable that these keepers had been more severe with Peter than they needed to be (Acts 16:24), and had been abusive to him, and to others that had been their prisoners in similar circumstances; and now they are being put to death for something which was not their fault, and by a man who had inspired them to work to plague the church. When the wicked are thus snared in the work of their own hands, the Lord is known by the judgments which he executes. Herod retired: He went down from Judea to Cesarea, to live. His heart was troubled, as a lion disappointed of his prey; mostly because he had raised the expectation of the people of the Jews concerning Peter, he had told them how he would very shortly gratify them with the sight of Peter's head in a charger, which would oblige them as much as John Baptist's did Herodias; it made him ashamed to be robbed of this boasting, and to see himself, notwithstanding his confidence, disabled to make his words good. This is such a mortification to his proud spirit that he cannot bear to stay in Judea, but away he goes to Cesarea.

Death of James (Brother of John), Peter imprisoned and delivered. He leaves Palestine; Acts 12:1 – 19. Part 4

Church History: Suddenly and unexpectedly, a light shined in the prison; whether this light was from the bright body the angel assumed, or from some other cause, we are not told, and therefore it is not necessary for us to know; but it was a light only to Peter, but darkness to his keepers; as the pillar of fire enlightened only the Israelites; which made it more strange and miraculous. The angel smote Peter (as one jogs, or gently strikes another) to awaken him; thus God was waking, though Peter slept; and by his providence watches over all his people for their preservation. His chains fell off from his hands; chains could not hold any whom God will have free; everything loses its force when God suspends or withdraws his concurrence.3
The greatness and suddenness of the deliverance was such, as it amazed him, it seemed incredible to him: not that he questioned God's power or godliness; but knowing that he was to suffer for Christ's name's sake, he might not look for such a deliverance, and when it came, it seemed like a dreams. (Psalms 126:1)3
The soldiers were stationed at intervals in the entrance into the prison and were passed silently. They were probably placed in a deep sleep to facilitate the escape of Peter. The outer gate was secured with iron, as the doors of prisons are now. Jerusalem was surrounded by three walls. The prison was supposed to have been situated between two of these walls. And it is probable that the entrance to the prison was adjacent to the inner wall, so that this gate opened directly into the city. It opened spontaneously, without the application of any force, or key, thus showing conclusively that Peter was delivered by miraculous interposition. When Peter was entirely safe from any danger of pursuit the angel left him. God had affected his complete rescue, and now left him to his own efforts as usual.2 It is not at all strange that Peter thought, at first, that he was dreaming; for the deliverance was entirely unexpected, and was effected in the most wonderful manner, and amid the bewilderment usual upon being suddenly aroused from deep sleep. When he found himself alone in the street, and had collected his senses, he knew that it was a reality, and felt like one waking from a singular dream.8
When the angel departed, he stood in the street for a while, reflecting upon the incident, and considering what he should do. In the house of Mary the sister of Barnabas, a number of disciples were at that very hour engaged in prayer in his behalf. He knew nothing of this, but, guided either by the proximity of the house, or the well-known character of its inmates, he turned in that direction. Although the condition of Peter was the burden of the prayers of these disciples, they were by no means expecting his deliverance, and were most likely praying that he might be enabled to endure with fortitude a death which they regarded as inevitable.
When Peter knocked on the door, a young lady named Rhoda came to inquire who was there. She did not open the gate. At this time of night, and in these circumstances, the door would be fastened. Christians were doubtless alarmed by the death of James, and the imprisonment of Peter, and they would take all possible precautions for their own safety. In her joy, she hurried to inform those who were assembled of the safety of Peter. When Rhoda insisted that it was Peter at the gate, and the disciples said, It is his angel, they undoubtedly had allusion to the popular superstition of their day that a man's guardian angel sometimes assumed his form. Before this, the twelve had twice imagined that they saw a disembodied spirit; once when they saw Jesus walking on the water (Matthew 14:26), and once when he miraculously entered a closed room where they were sitting (Luke 24:37). These facts show how strong a hold the popular superstitions had upon their minds.

Death of James (Brother of John), Peter imprisoned and delivered. He leaves Palestine; Acts 12:1 – 19. Part 3

Church History: When he had arrested and, it is likely, examined him, he put him in prison, into the inner prison; some say, into the same prison into which he and the other apostles were cast some years before, and were rescued out of it by an angel. He was in the custody of four quaternions of soldiers, that is, to sixteen, who were to guard him, four at a time, that he should not make his escape, nor be rescued by his friends. Thus they thought they had him under control.
Herod's intention was, after Easter, to bring him to the people. He would make a spectacle of him. Probably he had put James to death privately, which the people had complained about, not because it was an unjust thing to put a man to death without giving him a public hearing, but because it deprived them of the satisfaction of seeing him executed; and therefore Herod, knowing their minds, planned to gratify them with the sight of Peter in bonds, of Peter upon the block, that they may feed their eyes with such a pleasing spectacle. He was very ambitious to please the people. He would do this after Easter, after the Passover. Herod would not condemn him till the Passover was over. He would entertain them with Peter's public trial and execution. The plot was laid, and both Herod and the people long to have the feast over, that they may gratify themselves with this barbarous entertainment.7 Peter therefore was kept in prison, till a fit time to offer him up as a sacrifice unto the people: so basely do wicked men stoop for their ends. The Christians prayed for Peter, without ceasing; continued, long prayers, without intermission; but also fervent and earnest prayers, with all the might of their souls; remembering the apostle now in bonds, as bound with him, (Hebrews 13:3).3
Time passed by in painful suspense until the Passover was gone by. He was securely kept, according to the most ingenious method of the Roman army. Besides the prison-doors, and the guards outside, his arms were pinioned by two chains, each to the arm of a soldier on the right and left, so that he could not move without disturbing one or both. If Herod was intent, in carrying out these precautions, by a desire to prevent a rescue, he ought to have known that Peter's brethren never fought with carnal weapons, even to save the life of a brother. Or if he feared a miraculous escape of his prisoner, and intended that the guards should kill him upon the first movement of that kind, he ought to have remembered that all the twelve had once walked out of a prison in that city without hindrance either from the iron doors or the armed soldiers (Acts 5:19). But wicked men are prone to forget the warnings of the past, and continue to repeat, in endless succession, the blunders of their
predecessors.

Death of James (Brother of John), Peter imprisoned and delivered. He leaves Palestine; Acts 12:1 – 19. Part 2

Church History: The persecutions which we have hitherto noticed were conducted by religious partisans in Jerusalem, without any active assistance on the part of the civil authorities. We are now introduced to one in which the reigning prince is the leader, while the old enemies of the truth are working behind the curtain, if at all. This Herod was a grandson of that Herod by whom the
infants of Bethlehem were slaughtered (Matthew 2:16), and a nephew of "Herod the Tetrarch," by whom John the Baptist was beheaded, (Matthew 14:10). He grew up in Rome, where he wasted what fortune he had inherited in princely extravagance; but while doing so he acquired an intimacy with Caius Caesar, afterward the famous Caligula of history. When the latter ascended the throne, at the death of Tiberius, he elevated his friend Agrippa, as this Herod was most usually called, to a kingdom, which was subsequently enlarged by Claudius until it embraced all the territory ruled by his grandfather Herod the Great. He was now in the zenith of his power, and living in the utmost magnificence. Why he undertook this persecution it is difficult to tell, unless he was instigated to it by the old enemies of the Church. This appears most probable from Luke's statement, that he seized Peter because he saw that the death of James pleased the Jews.8
He imprisoned Peter, of whom he had heard the most, as making the greatest figure among the apostles and whom therefore he would be proud of the honor of removing. When he had beheaded James, he proceeded further to take Peter also. He did this because he saw it pleased the Jews. The Jews made themselves guilty of the blood of James by showing that they were well pleased with it afterwards, though they had not prodded Herod to do it. The time when Herod arrested Peter were the days of unleavened bread. It was at the feast of the Passover, when their celebrating the memorial of their typical deliverance should have led them to the acceptance of their spiritual deliverance; instead of this, they, under pretence of zeal for the law, were most violently fighting against it, and, in the days of unleavened bread, were most soured and embittered with the old leaven of malice and wickedness. At the Passover, when the Jews came from all parts to Jerusalem to keep the feast, they irritated one another against the Christians and Christianity, and were violent than at other times.

Death of James (Brother of John), Peter imprisoned and delivered. He leaves Palestine; Acts 12:1 – 19. Part 1

Church History: 1It was about this time that King Herod arrested some who belonged to the church, intending to persecute them. 2He had James, the brother of John, put to death with the sword. 3When he saw that this pleased the Jews, he proceeded to seize Peter also. This happened during the Feast of Unleavened Bread. 4After arresting him, he put him in prison, handing him over to be guarded by four squads of four soldiers each. Herod intended to bring him out for public trial after the Passover. 5So Peter was kept in prison, but the church was earnestly praying to God for him. 6The night before Herod was to bring him to trial, Peter was sleeping between two soldiers, bound with two chains, and sentries stood guard at the entrance. 7 Suddenly an angel of the Lord appeared and a light shone in the cell. He struck Peter on the side and woke him up. "Quick, get up!" he said, and the chains fell off Peter's wrists. 8Then the angel said to him, "Put on your clothes and sandals." And Peter did so. "Wrap your cloak around you and follow me," the angel told him. 9Peter followed him out of the prison, but he had no idea that what the angel was doing was really happening; he thought he was seeing a vision. 10 They passed the first and second guards and came to the iron gate leading to the city. It opened for them by itself, and they went through it. When they had walked the length of one street, suddenly the angel left him. 11Then Peter came to himself and said, "Now I know without a doubt that the Lord sent his angel and rescued me from Herod's clutches and from everything the Jewish people were anticipating." 12When this had dawned on him, he went to the house of Mary the mother of John, also called Mark, where many people had gathered and were praying. 13 Peter knocked at the outer entrance, and a servant girl named Rhoda came to answer the door. 14 When she recognized Peter's voice, she was so overjoyed she ran back without opening it and exclaimed, "Peter is at the door!" 15 "You're out of your mind," they told her. When she kept insisting that it was so, they said, "It must be his angel."
16 But Peter kept on knocking, and when they opened the door and saw him, they were astonished. 17Peter motioned with his hand for them to be quiet and described how the Lord had brought him out of prison. "Tell James and the brothers about this," he said, and then he left for another place. 18In the morning, there was no small commotion among the soldiers as to what had become of Peter.

The historian does not follow Barnabas and Saul in their tour through the districts in Judea, but, leaving them for awhile, introduces a very interesting episode concerning events that were then transpiring in Jerusalem.

Paul's Second Visit to Jerusalem Acts 11:19 – 30 – Part 3

Church History: Barnabas was sent to Antioch when news of these conversions reached Jerusalem. It seems, then, that the Church collectively had power to commission and send forth any of its own members, whom it saw God had qualified for a particular work. There must have been, even at that time, an acknowledged superiority of some members of the Church beyond others. The apostles held the first rank; the deacons (probably the same as those called prophets, as being next chosen) the second; and perhaps those called evangelists, simply preachers of the truth, the third rank. Those who knew most of God and sacred things, who were most zealous, most holy, and most useful, undoubtedly had the pre-eminence. Barnabas saw that these people were objects of the Divine approbation; that they were abundantly blessed and edified together as a Christian Church; and that they had received especial influences from God, by his indwelling Spirit, which were to them incentives to faith, hope, and love, and also principles of conduct.1
Barnabas having a great zeal and fervent desire that the gospel might be better explained, he went to Tarsus to seek out Saul, that they might join together in the work of Christ; and having found him, he brought him to Antioch: where, for a whole year, they instructed the church in that city, and taught many people.5
Several prophets made visits to Antioch during that year that Barnabas and Saul lived at Antioch. We are not told how many, nor is it certain whether these were any of those prophets that we afterwards find in the church at Antioch, (Acts 13:1). They came from Jerusalem, probably because they were not as highly regarded there as they had been; they felt their work was finished there and therefore thought it was time leave. Jerusalem had been infamous for killing the prophets and abusing them, and know they sought a safer haven. They came to Antioch, because they heard of the flourishing state of that church, and there they hoped they might be of some service.
A particular prediction of a famine approaching, delivered by one of these prophets, his name Agabus; we read of him again prophesying Paul's imprisonment, (Acts 21:10-11). Here he stood up, probably in one of their public assemblies, and prophesied about the famine.
When they were told of a famine at hand, they did not do as the Egyptians did They did not hoard up corn for themselves; but, as became Christians, laid by for charity to relieve others, which is the best preparative for our own sufferings and want.
They determined, that every man, according to his ability, should send relief to the brethren that dwelt in Judea. What may be said to be according to our ability we must judge for ourselves, but must be careful that we judge righteous judgment.

Paul's Second Visit to Jerusalem Acts 11:19 – 30 – Part 2

Church History: The metropolis of the Cyrenaica was a country of Africa, bounded on the east by Marmarica, on the west by the Regio Syrtica, on the north by the Mediterranean, and on the south by the Sahara. Cyrene is now called Cairoan. This city, according to Eusebius, was built in the 37th Olympiad, about 630 years before Christ. In consequence of a revolt of its inhabitants, it was destroyed by the Romans; but they afterwards rebuilt it. It was for a long time subject to the Arabs, but is now in the hands of the Turks.
Paul spoke to the Grecians, ie: The Hellenists. Who these were, we have already seen in Acts 6:1-15 and Acts 9:29. They were Jews living in Greek cities and speaking the Greek language. It is believed that besides preaching the Gospel to the Hellenistic Jews, some of them preached it to heathen Greeks It is certain that the Hellenistic Jews had already received the Gospel. See Acts 6:1. And it is likely that these Cyprians and Cyrenians had heard of Peter's mission to Caesarea, and they followed his example by offering the Christian faith to the heathen. It is worthy of remark that the Jews generally called all nations of the world Greeks; as the Asiatics, to the present day, call all the nations of Europe Franks.1
A great number of those receiving the message believed that Jesus was the Christ; and that he had died for their offenses, and risen again for their justification. Because the apostles preached the truth, and the hand of God was with them, therefore, a great number believed, and turned unto the Lord, becoming his disciples, and taking him for their portion.
The original Church was in Jerusalem, the mother Church of Christianity; not the Church of Rome; there were Christian Churches founded in many places, which exist to the present day, before Rome heard the Gospel of the kingdom. A Christian Church means a company of believers in Christ Jesus, united for the purposes of Christian fellowship, and edification in righteousness.

Paul's Second Visit to Jerusalem Acts 11:19 – 30 – Part 1

Church History: 19Now those who had been scattered by the persecution in connection with Stephen traveled as far as Phoenicia, Cyprus and Antioch, telling the message only to Jews. 20Some of them, however, men from Cyprus and Cyrene, went to Antioch and began to speak to Greeks also, telling them the good news about the Lord Jesus. 21The Lord's hand was with them, and a great number of people believed and turned to the Lord. 22News of this reached the ears of the church at Jerusalem, and they sent Barnabas to Antioch. 23When he arrived and saw the evidence of the grace of God, he was glad and encouraged them all to remain true to the Lord with all their hearts. 24He was a good man, full of the Holy Spirit and faith, and a great number of people were brought to the Lord. 25Then Barnabas went to Tarsus to look for Saul, 26and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first at Antioch. 27During this time some prophets came down from Jerusalem to Antioch. 28One of them, named Agabus, stood up and through the Spirit predicted that a severe famine would spread over the entire Roman world. (This happened during the reign of Claudius.) 29The disciples, each according to his ability, decided to provide help for the brothers living in Judea. 30This they did, sending their gift to the elders by Barnabas and Saul.
The scene of the narrative is now about to change to another Roman province, and to the city of Antioch. Preparatory to this transition, the historian glances back over a period of several years, to the dispersion of the Jerusalem Church. He had made that event his point of departure in rehearsing the labors of Philip and the early history of Saul, and now, with a degree of system in his arrangement which should not be overlooked, he starts again at the same point to sweep over another part of the wide field before him. Those who were scattered abroad from the persecution which arose about Stephen, traveled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to no one but Jews. From this we learn that while Philip was preaching in Samaria, and Saul in Damascus and Arabia, others of the brethren were spreading the truth into Phoenicia, the island of Cyprus, and Antioch in Syria. Thus the knowledge of salvation was sounded out from Jerusalem simultaneously into all the surrounding provinces.

Peter’s Vindication; Acts 11: 1 – 18 – Part 2

Church History: Word soon reached the church in Jerusalem, and surrounding areas; for Cesarea was not far from Jerusalem. Some reports were good, and some negative. So before Peter himself had returned to Jerusalem the apostles and the brethren there and in Judea heard that the Gentiles also had received the word of God, that is, the gospel of Christ, which is not only a word of God, but the word of God; for it is the summary and center of all divine revelation. Not only the Jews who were dispersed into the Gentile countries, and the Gentiles who were proselyte to the Jewish religion, but also the Gentiles themselves, who until know, it had been thought unlawful to hold common conversation, were taken into church communion. They had received the word of God. That is, the word of God was preached to them, which was a greater honor put upon them than they expected. It was entertained and submitted to by them, which was a better work wrought upon them than they expected. It is likely they had gotten an idea, that if the gospel were preached to the Gentiles, it would have no purpose. The proofs of the gospel were mostly from the Old Testament, which the Gentiles did not receive: They didn’t seem inclined to accept religion, nor likely to understand the impressions of it; and therefore were surprised to hear that they had received the word of the Lord.
When Peter came to Jerusalem, those that were of the circumcision, those Jewish converts that still retained a veneration for circumcision, were contentious with him. They said it was a crime that he went in to men uncircumcised, and ate with them; and thereby they think he has stained, if not forfeited, the honor of his apostleship, and ought to come under the censure of the church: They did not look upon him as infallible, or as the supreme head of the church that they were accountable to, and he to no one.
Peter gave a full and fair account of the matter of fact which was sufficient, without any further argument or apology, both to justify him, and to satisfy them: He rehearsed the matter from the beginning, and laid it before them in order, and then could appeal to themselves whether he had done amiss; for it appeared all along God's own work, and not his. The account which Peter gave of the matter satisfied them, and all was well. Thus, when the two tribes and a half gave an account to Phinehas and the princes of Israel of the true intent and meaning of their building themselves an altar on the banks of Jordan, the controversy was dropped, and it pleased them that it was so.