A model Church meeting.
The worst hindrances to the spread of Christianity and to its hold upon the world have always been found to be, not so much the native opposition of the human heart, nor the direct conflict with Satan and with sin, but those indirect conflicts which are entailed by:
1. The inconsistencies of Christians in their individual life.
2. The "contentions" of Christians in their mutual or collective life. We have before us a threatening instance of this latter kind, and an agreeable example of the way in which it was averted. Notice—
I. A THREATENING INSTANCE OF CONTENTION AMONG A BODY OF CHRISTIANS. We read that "when Peter was come up to Jerusalem, they that were of the circumcision contended with him." Though the more unfavorable turn of the word as now used by us need not be pressed, yet it certainly implies, as it stands, dissatisfaction with what he had done, and not the gentlest or suavest manner exhibited in calling him to account for it.
1. Contentions within Christian communities are in their simplest principle and beginning justifiable. It need not be said of them, as of offences, "Woe to him by whom they come!" though it may, nay, almost must, be said of them, that they "will come." It is for this reason, because the Church on earth is, as amongst its own members, its own guardian. It acknowledges the headship of Christ. It acknowledges the rule of the Spirit. It does not acknowledge any earthly lord, any vicar of Christ, any earthly sovereign authority. Hence it is answerable for its own doctrine and for its own discipline within its own pale. And investigation, debate, yea, all the formality of judicial trial (so that neither motives, methods, nor weapons are carnal), are within its province.
2. Contentions within Christian communities very generally arise on some plausible ground, to say the least. It was certainly so now. It is highly important to discriminate as far as possible between what is really legitimate and what is merely plausible. Of the first are—
But of the second are
3. Contentions within Christian communities fix stern responsibility on those who stir them, only second to that of those who cause them, when this is really done.
4. Contentions within Christian communities demand as much, as solemnly as any position whatsoever in life, singleness of eye and a pure conscience. Feeling, personal feeling, party feeling priestly feeling, and even the perfection of ignorant prejudice, have, in probably the saddest preponderance of history, profanely trampled on the ground and made it mournfully all their own. Nor is there any more hollow hypocrisy, more miserable mockery, more insulting blasphemy, than when these counterfeit zeal for the Lord of hosts and a pure and sensitive conscience.
II. A GRATEFUL EXAMPLE OF THE METHOD BY WHICH IT WAS AVERTED. It takes two persons to make a bargain, and two to make a quarrel; and, if a reconciliation is to be genuine and have in it the elements of lasting, both parties must do their share. It was so now.
1. Peter did what lay in him to remove cause of offence and to explain difficulty.
2. On the other hand, those who had at first possibly rather peremptorily challenged Peter's conduct may be observed with some commendation now. Presumably these were some of his fellow "apostles and brethren" (Acts 11:1, Acts 11:2). And of their disposition it is to be noted favorably that:
The surprises of the grace of God.
Some six or seven years had passed since the martyrdom of Stephen, and "the persecution that arose about Stephen." The winds of persecution had now borne far and wide the seeds of Christian truth and faith. In the "ground" of Jewish hearts alone, however, for the greater part of this time had the seed "fallen," so far as men's intentions and purposes had scattered it. In individual cases, however, it had inevitably fallen elsewhere; and besides, as carried by some "Grecians" of the number of the "scattered," so it was freely given, by these at least, to Grecians again, who were not of the pure "Hebrews," and not of "the circumcised." Many "Grecians" thus "believed, and turned to the Lord" (verse 21). The sacred history returns in some degree upon its steps to speak of these things, and to record, after the signal given of the fullness of the Gentiles being brought in, how it had meantime been faring with these more nondescript Grecians. There is a certain degree of the enigmatic in these two verses. To remove this will at the same time unfold the truth which the Spirit may have intended to teach in this place. We seem to see—
I. AN ELEMENT OF ECCLESIASTICAL AUTHORITY. "Tidings" that presumably were of the best kind, and could mean nothing but good, are apparently not received as such, and are visited with some sort of scrutiny. The facts are exactly so. But it is to be noted that the authority that moved was one that moved itself, and is not an instance of an individual usurping ecclesiastical authority. The authority is not either arbitrary or that of an external hand. It is the Church itself. And it is the Church who delegates one evidently held in high honor, though not an apostle, to go to a long distance to inquire into the "tidings" that have reached itself at Jerusalem.
II. AN INOPPORTUNE EXERCISE OF ECCLESIASTICAL AUTHORITY. If the tidings were on the face of them good, credible in the nature of things, or rather in the nature of what the Church now well knew to be the operation of the Divine Spirit, why need the Church assume the attitude of caution anti do the action of apparent suspicion?
1. It is most grateful to note the first dawning exercise of infant powers and discretion on the part of the Church. This it learnt partly "from above," partly also from bitter and humbled experience of its own. It had already had the faithless within it, and the attempts of the worst worldliness (as in the instance of Simon Magus) to enter within its sacred fold.
2. The real gist of anxiety and of the inquiry proposed turned, no doubt, upon this great new gospel that was now coming upon those who had themselves received the gospel in very deed, and which only shook their faith (if it did shake their faith) lest it be too great, too good, to be true. The "mighty works" of God are being wrought upon and among all, Gentiles and Grecians, as they had been on the day of Pentecost at Jerusalem. Well may the Church stop and turn aside to see this great sight, and to find out for certain that it is not a vision and that they do not dream.
3. The Church, as results proved, did not act for the sake of mere caution or for the mere sake of enlightenment, least of all from love of cold and suspicious criticism, but, if things were real and true, also to give the right hand of fellowship to those who, like its own present members, were "called."
III. ONE SPECIAL CRITERION LOOKED FOR BY BARNABAS, AND GUIDING HIM. No details lie on the page for us, no sealed instructions are mentioned, no open instructions, no parting suggestions even; and nothing is said of all the thoughts and feelings that chased one another or amid which the very soul of Barnabas mused as he traveled afar. No; but we are not left without the necessary clue. He reached his destination, and apparently does not hold or offer to hold any court, and call witnesses, and loftily and inquisitorially investigate the state of things. With a large and open eye he surveys the scene. He looks and sees the proofs of "the grace of God" given to them at Antioch, even "the uncircumcised." He listens, and hears the sounds that attest "the grace of God" given to them. He mingles with them, and he sees the works that none could do unless "the grace of God" were given to them. And he is satisfied. The tree is known by its fruits, and there can be no mistake what the fruits are now. Would that the same simplicity of method of judging one another were the one method known and followed now and ever! For this beautiful expression, "the grace of God," does not stand for mere feeling and experience or profession of the same, but rather for those "works" and "fruits of the Spirit" which only could come of the imparted grace of God.
IV. THE VERY GLADNESS OF HEART ITSELF OF A HOLY MAN. It is emphatically said, "He was glad."
1. It was a relief to an anxious, inquiring mind, on a subject of thrilling interest. How it had weighed on the mind of Barnabas all his journey—the question itself, and his responsibility as delegated to examine into it!
2. It was a relief to Barnabas to think he could speak with such thorough confidence, and in no halting tone at all, to those who had sent him, when he should render his account to them.
3. It was all joy to his heart to think how day dammed at last on the whole world. What startling, ravishing prospects must have sometimes been revealed by the Spirit to the apostles and the early disciples and brethren in those days!
V. THE MINDFULNESS OF A HOLY MAN, EVEN WHEN EXCITED BY JOY.
1. Barnabas was mindful of his own duty, to speak the word of exhortation even in the midst of a scene full of present brightness, hope, confidence.
2. He was mindful of the ever-existing temptation to go back to the world, to love the world, to yield in enthusiasm's hour, but to relapse in the long days of heat and toil and trial. And therefore the burden of his exhortation was that they should "cleave to the Lord," and that "with purpose of heart they should cleave to the Lord."
VI. A SOMEWHAT INOPPORTUNE MIXTURE OF COMMENDATION OF BARNABAS AND HIS INDIVIDUAL CHARACTER WITH MUCH MORE SERIOUS MATTER. Let it seem so; let it be so. Yet this is the condescension of God. This is the sympathy of Jesus. This is the Spirit's comforting aid and honor shown to those who are true. However, as the sacred and abiding page of Scripture inscribes these things to the honor and glory of Barnabas, in the midst of matter which all redounded only to the honor and glory of God, we may observe that the character here given to Barnabas:
1. Justified his selection for a new and delicate and important embassy.
2. Explains the very deep, full, genial joy of his heart, its openness to conviction, and its freedom from the least and last taint of Jewish envy and Jewish exclusiveness.
3. Proves withal that it was God's Spirit who was in all," working within" him, when he came, when be saw, when he judged rightly, when he was profoundly impressed, when he was glad to the bottom of his heart, and also when he did not forget duty and solemn trying times to come amid the sympathies and congratulatings of bright hours. For he was "full of the Holy Ghost."—B.
An early co-pastorate.
The chronology of the period reaching from the martyrdom of Stephen to the mission of Barnabas to Antioch is obscure, and has at present indeed refused to yield up to us dates—as, for instance, leading dates affecting Saul—of the utmost interest. It is, however, exceedingly probable that six full years had now passed since the conversion of Saul. During the whole of this time he has been—we may say it without a doubt, though perhaps it were not easy to find actual chapter and verse for the statement—"preaching Christ." He has been removed from one station to another for safety's sake twice. He has latterly been for some time at Tarsus, his native place, and it is of his employment during his stay at Tarsus that we know least. While, as already said, there is scarcely room to doubt that there emphatically he would be preaching Christ, it would seem a little remarkable if he did so through a period of one or two years with impunity. Hither, however, Barnabas now comes, to seek a colleague and efficient help in his work at Antioch. Very brief are the touches of the pen which convey to us the situation here. But they portray, nevertheless, something so natural and almost homely, that it is not difficult, and is pleasant and instructive, to fill in the detail of the picture.
I. BARNABAS FINDS AN UNEXPECTED AND A GRAND FIELD OF LABOR AT ANTIOCH.
1. He came on one errand; he stays on another, and that a great enterprise. He came to inquire about the justifiableness of certain goings on. He is forced to become part and parcel of them, and to embark in them heart and hand and voice.
2. He observes "that a great door and effectual is opened before him" (1 Corinthians 16:9). Antioch, for its situation, its buildings, and its very various and important people—for its Jewish population, for its Greek fashion, and its Roman military, and its business and commercial connections—cannot be surpassed as a place of importance for preaching Christ from the first moment that it is apparent that not Jews only, but Gentiles also, Greek and Roman, are to be embraced within the blessings of the covenant.
3. When already "much people was added unto the Lord," and "a great number had believed and turned unto the Lord," his heart is "touched with compassion '(as his Master's once and often was) when he saw "the sheep without a shepherd," and "the fields white to harvest," and the harvest one of superlative promise, "but the laborers few." And no doubt he "prayed the Lord of the harvest," and got his answer.
II. BARNABAS CONSULTS AS TO ONE THING ALONE.
1. He wishes, if it be possible, to compass the work.
2. He knows no grain of envy or jealousy or selfish ambition.
3. He will lose a few weeks of time if he may return armed better by far for the work, for he bethinks himself (or otherwise in answer to his prayer has been reminded divinely) of one of remarkable conversion and of surpassing energy. He will be a likely helpmeet. Barnabas has already walked arm-in-arm with him in Jerusalem, and has been surety for him with the Church in Jerusalem. With this strong man, who has now been tried, been ripening in comparative retirement, and has borne the trial, would he wish to be associated in besieging, with a view to take, this tempting citadel Of Antioch. He is keeping up his character as given us in the preceding verses. He is "full of the Holy Ghost and of faith." His eye is single, his best reason and mental judgment are given to the question before him. His motives are pure and his conscience sensitive.
4. He is going to have his man. He will not miss of Saul. He journeys after him to seek him. He believes not in messages nor proxies. He finds him and brings him to Antioch.
III. BARNABAS AND SAUL BELIEVE IN CO-OPERATION.
1. They believe in brotherly love. It was a somewhat new thing to believe in, in some aspects of it. Not a few natural kinds of love unite us together. But brotherly love came in largely with the followers of Jesus, viz. that kind of love which brought two men to work together for religious ends.
2. They believe in the practical advantages of two working together.
3. They disbelieve in unworthy rivalry, in comparisons, in personal ambition. Yet now, eighteen centuries later, these very things are occasionally heard as among the standard objections to two disciples of Jesus Christ being linked together in equal service for him.
IV. BARNABAS AND SAUL GIVE THEMSELVES FOR A WHOLE YEAR TO BUILDING UP AND EDIFYING THE CHURCH AT ANTIOCH.
1. The importance of Church life begins to be recognized, both for itself and for its witness, in the midst of a great people outside.
2. Even nature itself "is vindicating the need and the advantage of teachers and pastors and examples." "They assembled themselves with the Church, and taught much people." It was not all evangelization, nor all missionary journeys, even in earliest days of Christianity. And this is more remarkable in the light of an example, when we remember that the good work at Antioch had sprung up of what in brief might be called "self-sown seed." Those of the dispersion whose hearts burned within them had been, under the Spirit, the beginning of the work. And it was on account of the proportions to which their work had grown, and the fame of it that traveled to Jerusalem, that Barnabas had been sent to visit Antioch. The flock only need to be hungry to look for a shepherd, and the hungry flock do not fail to look up to the shepherd that feeds it.
3. The love of Barnabas and Saul must have been met by much love on the part of those "in and out among whom" they went, teaching them many things. This is the Church love. This is the secret of Church harmony. This the humble beginning alike of the holiness and the happiness of the Church above.
V. THE MINISTRY CONJOINT OF BARNABAS AND SAUL IS BLESSED. It is blessed in two directions.
1. It cannot be said to be a conclusion too remote or far-fetched when we assert that there is evidence of the witness that ministry was to the outside world. That "the disciples were first called Christians at Antioch" and at this time means nothing less than these two things.
2. That ministry has prepared those among whom it was exercised both to feel promptly compassion for their brethren who were to be visited by famine and poverty in Judaea, showing it also promptly by a practical charity and generosity, and also to convey that expression of love in a becoming and grateful manner. Great was the goodness of Barnabas, and great and good was the united ministry and work of him and his chosen, sought colleague, Saul.—B.
HOMILIES BY R. TUCK