The Sabbath-School by W. N. Glenn

International Tract and Missionary Society · Oakland, California · Mar 20, 1884

FromSigns of the Times, Vol. 10, No. 12.

The Sabbath-School.

By W. N. Glenn

LESSON FOR THE PACIFIC COAST.—APRIL 5.

ACTS, CHAPTERS 15:36—17:10.

Peter's Fallibility.

DURING the period covered by the closing verses of the previous lesson—in the interval between the conference at Jerusalem regarding circumcision and the events chronicled in the present lesson—there occurred an episode in the church at Antioch not recorded by the writer of the Acts. But Paul relates it some years afterward, in his letter to the Galatians, chapter 2:11-14. It seems to us surprising how Peter, after his remarkable experience at Joppa and Cesarea, and his decided stand in the discussion at Jerusalem, could at Antioch have so far stultified his former position. In "The Great Controversy" we find this solution:—

"God, who knoweth the end from the beginning, permitted Peter to exhibit this weakness of character, in order that he might see that there was nothing in himself whereof he might boast. God also saw that in time to come some would be so deluded as to claim for Peter and his pretended successors, exalted prerogatives which belonged only to God; and this history of the apostle's weakness was to remain as a proof of his human fallibility, and of the fact that he stood in no way above the level of the other apostles."

Dispute between Paul and Barnabas.

THIS lesson proper begins with Paul's suggestion to Barnabas to visit the brethren in every city where they had preached the word. Barnabas desired to take Mark with them again, but Paul dissented because of his defection at a critical moment on a former tour. "And the contention was so sharp between them, that they departed asunder one from the other; and so Barnabas took Mark and sailed unto Cyprus." Chap. 15:39. The record does not show any opinion of the writer as to which of the disputants was in error. The following comment in the "Life and Epistles of Paul," by Conybeare and Howson, is worthy of note:—

"The only course which now remained was to choose two different paths and to labor independently, and the church saw the humiliating spectacle of the separation of its two great missionaries to the heathen. We cannot, however, suppose that Paul and Barnabas parted like enemies, in anger and hatred. It is very likely that they made a deliberate and amicable arrangement to divide the region of their first mission between them, Paul taking the continental, and Barnabas the insular part of the proposed visitation. Of this at least we are certain, that the quarrel was overruled by divine Providence to a good result. One stream of missionary labor was divided, and regions blessed by the waters of life were proportionally multiplied. Paul speaks of Barnabas afterward as of an apostle actively engaged in his Master's service. We know nothing of the details of his life beyond the moment of his sailing for Cyprus, but we may reasonably attribute to him, not only the confirming of the first converts, but the full establishment of the church in his native island."

We have the assurance that Mark afterward enjoyed the confidence of Paul. In Col. 4:10, 11, he is spoken of as a "fellow-worker" and a "comfort" to the apostle in prison at Rome; and is mentioned in the letter to Philemon, written about the same time. Also in 2 Tim. 4:11, Paul says of him, that "he is profitable to me for the ministry." There is no doubt that the apostle's rebuke at Antioch was "profitable" to Mark, and that he never again gave way before prospective hardship.

Paul's Second Missionary Tour.

"AND Paul chose Silas" for his companion, and was again "recommended by the brethren unto the grace of God." In the interval since his last tour he had received, at Jerusalem, the hand of fellowship from the "pillars," Cephas, James, and John (Gal. 2:9), and went forth on this journey with a double commendation. Silas was also a prophet, and proved a most valuable co-worker under all circumstances. They went "through Syria and Cilicia, confirming the churches." This confirmation is not to be understood in the sense of the modern rite of confirmation of members in some of the popular churches. They strengthened them by exhortation, confirming their faith. And probably more than anything else, the decrees, which the apostles brought from Jerusalem regarding circumcision and the ceremonial law of Moses, had the effect of "confirming" them, as had been the case in Antioch.

No places are mentioned in Syria and Silicia, but there were "churches" there, and we learn from Gal. 1:21-23 that Paul had preached through that "region." Barnabas had probably gone over most of the ground, in his search for Paul, as far as Tarsus and on their return to Antioch. Two prominent cities on this route were Alexandria and Issus in Syria; and in Cilicia there were Adana, Ægæ or Mopsuestia, and Tarsus, all places of considerable note—the latter being the capital of the province and the birth-place of Paul.

Again in Lycaonia.

FOUR or five days' journey from Tarsus, through the Taurus range of mountains via the great pass anciently known as the "Cilician Gates," would bring the apostle and his companion to Derbe, the turning point in his previous tour. Here, at Lystra, and Iconium, we can readily imagine a hearty welcome to the missionaries and a grand spiritual feast for the churches. At Lystra, Paul, with his keen perception and the aid of the Spirit, made selection of a young man to accompany him in his extensive work. Timothy had been educated in the Scriptures from his youth, and was "well reported of by the brethren"—two very important qualifications. Besides, considering the manner of the introduction of the gospel in Lycaonia, and the character of the Jews with whom he was thrown in contact, we may suppose it required no little nerve to live a Christian life in that region. Paul's company now numbered the same as that of the first part of his former journey—a prominent companion and a young "minister."

Timothy Circumcised.

PAUL's position that "circumcision is nothing" is too well known to require repetition here. His stand on this subject at Antioch and Jerusalem forever settles his doctrine as to any virtue or obligation being connected with the rite under the gospel. But "because of the Jews which were in those quarters," he would temporarily avoid a cause of opposition. He had reason to know the desperate extreme to which their prejudice would be likely to run if he associated an uncircumcised companion in his work.

In the face of his positively-asserted opinion on this subject (1 Cor. 7:19; Gal. 2:14; 5:6; 6:15), it is unfair to infer, as some do from Gal. 5:3, that Paul would place Timothy under obligation to keep the whole ceremonial law, and then take him out on a long missionary journey to preach the gospel. Although the apostle would not court persecution, and would avoid it if possible for the work's sake, he was not so fearful of it as to squarely compromise a leading principle of his faith to save himself or his companions. It was because the mere act of circumcision amounted to nothing, one way or the other, that he was willing to employ it as an expedient to allay a prolific source of opposition to his work. And there is no probability that Timothy, as a minister of the gospel, ever considered himself "a debtor to do the whole" ceremonial law.

The Journey Continued.

BUT three verses are given to the journey "throughout Phrygia and the region of Galatia," and on westward to Troas, a city on the Ægean Sea. Notwithstanding the short history, there were churches raised up, although we are not told at what particular places. There were churches at Colosse and Laodicea, cities near or on their probable route, but commentators place their origin at a later date. Of this visit Conybeare and Howson say:—

"Paul affectionately reminds the Galatians that it was bodily sickness which caused him to preach the glad tidings to them at the first.' The allusion is to his first visit; and the obvious inference is, that he was passing through Galatia to some other district (possibly Pontus, where we know that many Jews were established), when the state of his bodily health arrested his progress. Thus he became, as it were, the evangelist of Galatia against his will. But his zeal to discharge the duty that was laid on him did not allow him to be silent. He was instant 'in season and out of season.' 'Woe' was on him if he did not preach the gospel. The same providence detained him among the Gauls which would not allow him to enter Asia or Bithynia; and in the midst of his weakness he made the glad tidings known to all who would listen."

The Gospel Goes to Europe.

As the heavens are higher than the earth, so are God's ways and thoughts higher than man's. Isa. 55:8. Paul had little realization of the extent of the journey which the Spirit had marked out for him, when he suggested to Barnabas a tour among the churches already raised up. Up to his arrival at Troas he seems to have been guided principally by the frustration of his own plans. But he persevered in his labors, "nothing doubting," and here he was shown in vision a foreign door opened to him, which he did not hesitate to enter. Man is excusable for not fully comprehending God's great plans, provided he exercises faith enough to move forward as fast as the Spirit opens the way before him. A familiar illustration may be pardoned: Stonewall Jackson was a remarkably successful military leader, but he did not pretend to lay out great plans—he simply executed. Such was his faith in General Lee, that he said he would not hesitate to go blindfolded where that officer had laid the plan. This is the principle upon which Christians ought to work. God's plan includes the world, and he seems to work through a succession of reformations, each one calling for the exercise of faith, and presenting its peculiar test. The Holy Spirit has been delegated as the grand guide in what to teach, how to teach, and where to teach. Our province is to promptly enter every door that is opened before us by the providence of God, in the same faith that characterized Paul's entry into Europe.

Reception of the Missionaries.

THERE were now at least four in the company, as the writer (Luke) says, "we were in that city [Philippi] certain days." Chap. 16:9. Just where he joined the party is not stated, but here is the first place where the pronoun we occurs in the record of the journey as including the writer. There was no Jewish synagogue here, and the first worshipers of God that they met were "by a river side," out of the city, "where prayer was wont to be made." In this company the apostle found a confirmation of the call which

he received in his vision at Troas, of a man crying, "Come over into Macedonia and help us." The missionaries seem to have recognized this, as they began at once to help them by proclaiming their message. Through this humble means their reception was accomplished, and they found a home at the house of a convert named Lydia.

The Adversary Aroused.

IN crossing the Ægean the ministers of Christ had not passed the boundary of Satan's claim. He had been in Europe long before Paul's arrival, and was prepared to contest the right of possession. We need not repeat the narrative of the arrest of Paul and Silas, on complaint of the masters of a spiritualist medium, whom Paul released from the control of Satan; nor the cruel and unlawful treatment the prisoners received by order of the magistrates. Chap. 9: 16 and onward. The following comment by Mrs. E. G. White is from "The Great Controversy":—

"The apostles were left in a very painful condition. Their lacerated and bleeding backs were in contact with the rough stone floor, while their feet were elevated and bound fast in the stocks. In this unnatural position they suffered extreme torture; yet they did not groan nor complain, but conversed with and encouraged each other, and praised God with grateful hearts that they were found worthy to suffer shame for his dear name. Paul was reminded of the persecution he had been instrumental in heaping upon the disciples of Christ, and he was devoutly thankful that his eyes had been opened to see, and his heart to feel, the glorious truths of the gospel of the Son of God, and that he had been privileged to preach the doctrine which he had once despised. There, in the pitchy darkness and desolation of the dungeon, Paul and Silas prayed, and sung songs of praise to God. The other prisoners heard with astonishment the voice of prayer and praise issuing from the inner prison. They had been accustomed to hear shrieks and moans, cursing and swearing, breaking at night upon the silence of the prison; but they had never before heard the words of prayer and praise ascending from that gloomy cell. The guards and prisoners marveled who were these men, who, cold, hungry, and tortured, could still rejoice and converse cheerfully with each other. Meanwhile the magistrates had returned to their homes congratulating themselves upon having quelled a tumult, by their prompt and decisive measures."

Another Persecution.

AT Thessalonica was a synagogue of the Jews (chapter 17: 1), and here Paul preached Jesus from the Scriptures three Sabbath days, when envy provoked another persecution. This time the great opposer operated through the professed people of God. The experience of Paul at Philippi and at Thessalonica illustrates the fact that in every part of the world, and in every age, Satan has two prominent agents through which to attack the work of reformation, namely,—the professed church, which through pride and self-conceit feels no need of reformation or progress, and the open enemies of the Lord. It is also a further demonstration of the fact that in an emergency these two apparent extremes will work together to accomplish a common purpose. The Third Angel's Message of the present time, connecting the commandments of God with the faith of Jesus, is having a like experience, meeting the combined antagonism of the popular church and Spiritualism. And the union of these forces against the truth will become more and more marked as the end nears us, and the desperation of the adversary becomes more intense in view of his approaching doom. W. N. GLENN.