out that among the Greeks of that luxurious and elegant city there were
demanded greater learning, wisdom, and culture than he himself
possessed. He turned his eyes upon Saul, then living quietly at Tarsus,
whose superior tact and trained skill in disputation, large and liberal
mind, and indefatigable zeal marked him out as the fittest man he could
find as a coadjutor in his laborious work. Thus Saul came to Antioch to
assist Barnabas.
No city could have been chosen more suitable for the peculiar talents of
Saul than this great Eastern emporium, containing a population of five
hundred thousand. I need not speak of its works of art,--its palaces,
its baths, its aqueducts, its bridges, its basilicas, its theatres,
which called out even the admiration of the citizens of the imperial
capital. These were nothing to Saul, who thought only of the souls he
could convert to the religion of Jesus; but they indicate the importance
and wealth of the population. In this pagan city were half a million
people steeped in all the vices of the Oriental world,--a great influx
of heterogeneous races, mostly debased by various superstitions and
degrading habits, whose religion, so far as they had any, was a crude
form of Nature-worship. And yet among them were wits, philosophers,
rhetoricians, poets, and satirists, as was to be expected in a city
where Greek was the prevailing language. But these were not the people
who listened to Saul and Barnabas. The apostles found hearers chiefly
among the poor and despised,--artisans, servants, soldiers,
sailors,--although occasionally persons of moderate independence became
converts, especially women of the middle ranks. Poor as they were, the
Christians at Antioch found means to send a large contribution in money
to their brethren at Jerusalem, who were suffering from a
grievous famine.
A year was spent by Barnabas and Saul at Antioch in founding a Christian
community, or congregation, or "church," as it was called. And it was in
this city that the new followers of Christ were first called
"Christians," mostly made up as they were of Gentiles. The missionaries
had not much success with the Jews, although it was their custom first
to preach in the Jewish synagogues on the Sabbath. It was only the
common people of Antioch who heard the word gladly, for it was to them
tidings of joy, which raised them above their degradation and misery.
With the contributions which the Christians of Antioch, and probably of
other cities, made to their poorer and afflicted brethren, Barnabas and
Saul set out for Jerusalem, soon returning however to Antioch, not to
resume their labors, but to make preparations for an extended missionary
tour. Saul was then thirty-seven years of age, and had been a Christian
seven years.
In spite of many disadvantages, such as ill-health, a mean personal
appearance, and a nervous temperament, without a ready utterance, Saul
had a tolerable mastery of Greek, familiarity with the habits of
different classes, and a profound knowledge of human nature. As a
widower and childless, he was unincumbered by domestic ties and duties;
and although physically weak, he had great endurance and patience. He
was courteous in his address, liberal in his views, charitable to
faults, abounding in love, adapting himself to people's weaknesses and
prejudices,--a man of infinite tact, the loftiest, most courageous, most
magnanimous of missionaries, setting an example to the Xaviers and
Judsons of modern times. He doubtless felt that to preach the gospel to
the heathen was his peculiar mission; so that his duty coincided with
his inclination, for he seems to have been very fond of travelling. He
made his journeys on foot, accompanied by a congenial companion, when he
could not go by water, which was attended with less discomfort, and was
freer from perils and dangers than a land journey.
The first missionary journey of Barnabas and Saul, accompanied by Mark,
was to the isle of Cyprus. They embarked at Seleucia, the port of
Antioch, and landed at Salamis, where they remained awhile, preaching
in the Jewish synagogue, and then traversed the whole island, which is
about one hundred miles in length. Whenever they made a lengthened stay,
Saul worked at his trade as a sail and tent maker, so as not to be
burdensome to any one. His life was very simple and inexpensive, thus
enabling him to maintain that independence so essential to self-respect.
No notable incident occurred to the three missionaries until they
reached the town of Nea-Paphos, celebrated for the worship of Venus, the
residence of the Roman proconsul, Sergius Paulus,--a man of illustrious
birth, who amused himself with the popular superstitions of the country.
He sought, probably from curiosity, to hear Barnabas and Saul preach;
but the missionaries were bitterly opposed by a Jewish sorcerer called
Elymas, who was stricken with blindness by Saul, the miracle producing
such an effect on the governor that he became a convert to the new
faith. There is no evidence that he was baptized, but he was respected
and beloved as a good man. From that time the apostle assumed the name
of Paul; and he also assumed the control of the mission, Barnabas
gracefully yielding the first rank, which till then he had himself
enjoyed. He had been the patron of Saul, but now became his subordinate;
for genius ever will work its way to ascendency. There are no outward
advantages which can long compete with intellectual supremacy.
From Cyprus the missionaries went to Perga, in Pamphylia, one of the
provinces of Asia Minor. In this city, famed for the worship of Diana,
their stay was short. Here Mark separated from his companions and
returned to Jerusalem, much to the mortification of his cousin Barnabas
and the grief of Paul, since we have a right to infer that this
brilliant young man was appalled by the dangers of the journey, or had
more sympathy with his brethren at Jerusalem than with the liberal yet
overbearing spirit of Paul.
From Perga the two travellers proceeded to Antioch in Pisidia, in the
heart of the high table-lands of the Peninsula, and, according to their
custom, went on Saturday to the Jewish synagogue. Paul, invited to
address the meeting, set forth the mystery of Jesus, his death, his
resurrection, and the salvation which he promised to believers. But the
address raised a storm, and Paul retired from the synagogue to preach to
the Gentile population, many of whom were favorably disposed, and became
converted. The same thing subsequently took place at Philippi, at
Alexandria, at Troas, and in general throughout the Roman colonies. But
the influence of the Jews was sufficient to secure the expulsion of Paul
and Barnabas from the city; and they departed, shaking off the dust
from their feet, and turning their steps to Iconium, a city of
Lycaonia, where a church was organized. Here the apostles tarried some
time, until forced to leave by the orthodox Jews, who stirred up the
heathen population against them. The little city of Lystra was the scene
of their next labors, and as there were but few Jews there the
missionaries not only had rest, but were very successful.
The sojourn at Lystra was marked by the miraculous cure of a cripple,
which so impressed the people that they took the missionaries for
divinities, calling Barnabas Jupiter, and Paul Mercury; and a priest of
the city absolutely would have offered up sacrifices to the supposed
deities, had he not been severely rebuked by Paul for his superstition.
At Lystra a great addition was made to the Christian ranks by the
conversion of Timothy, a youth of fifteen, and of his excellent mother
Eunice; but the report of these conversions reached Iconium and Antioch
of Pisidia, which so enraged the Jews of these cities that they sent
emissaries to Lystra, zealous fanatics, who made such a disturbance that
Paul was stoned, and left for dead. His wounds, however, were not so
serious as were supposed, and the next day he departed with Barnabas for
Derbe, where he made a long stay. The two churches of Lystra and Derbe
were composed almost wholly of heathen.
From Derbe the apostles retraced their steps, A.D. 46, to Antioch, by
the way they had come,--a journey of one hundred and twenty miles, and
full of perils,--instead of crossing Mount Taurus through the famous
pass of the Cilician Gates, and then through Tarsus to Antioch, an
easier journey.
One of the noticeable things which marked this first missionary journey
of Paul, was the opposition of the Jews wherever he went. He was forced
to turn to the Gentiles, and it was among them that converts were
chiefly made. It is true that his custom was first to address the Jewish
synagogues on Saturday, but the Jews opposed and hated and persecuted
him the moment he announced the grand principle which animated his
life,--salvation through Jesus Christ, instead of through obedience to
the venerated Law of Moses.
On his return to Antioch with his beloved companion, Paul continued for
a time in the peaceful ministration of apostolic duties, until it became
necessary for him to go to Jerusalem to consult with the other apostles
in reference to a controversy which began seriously to threaten the
welfare of their common cause. This controversy was in reference to the
rite of circumcision,--a rite ever held in supreme importance by the
Jews. The Jewish converts to Christianity had all been previously
circumcised according to the Mosaic Law, and they insisted on the
circumcision of the Gentile converts also, as a mark of Christian
fraternity. Paul, emancipated from Jewish prejudices and customs,
regarded this rite as unessential; he believed that it was abrogated by
Christ, with other technical observances of the Law, and that it was not
consistent with the liberty of the Gospel to impose rites exclusively
Jewish on the Pagan converts. The elders at Jerusalem, good men as they
were, did not take this view; they could not bear to receive into
complete Christian fellowship men who offended their prejudices in
regard to matters which they regarded as sacred and obligatory as
baptism itself. They would measure Christianity by their traditions; and
the smaller the point of difference seemed to the enlightened Paul, the
bitterer were the contests,--even as many of the schisms which
subsequently divided the Church originated in questions that appear to
us to be absolutely frivolous. The question very early arose, whether
Christianity should be a formal and ritualistic religion,--a religion of
ablutions and purifications, of distinctions between ceremonially pure
and impure things,--or, rather, a religion of the spirit; whether it
should be a sect or a universal religion. Paul took the latter view;
declared circumcision to be useless, and freely admitted heathen
converts into the Church without it, in opposition to those who
virtually insisted on a Gentile becoming a Jew before he could become a
Christian.
So, to settle this miserable dispute, Paul went to Jerusalem, taking
with him Barnabas and Titus, who had never been circumcised,--eighteen
years after the death of Jesus, when the apostles were old men, and when
Peter, James, and John, having remained at Jerusalem, were the real
leaders of the Jewish Church. James in particular, called the Just, was
a strenuous observer of the law of circumcision,--a severe and ascetic
man, and very narrow in his prejudices, but held in great veneration for
his piety. Before the question was brought up in a general assembly of
the brethren for discussion, Paul separately visited Peter, James, and
John, and argued with them in his broad and catholic spirit, and won
them over to his cause; so that through their influence it was decided
that it was not essential for a Gentile to be circumcised on admission
to the Church, only that he must abstain from meats offered to idols,
and from eating the meat of any animal containing the blood (forbidden
by Moses),--a sort of compromise, a measure by which most quarrels are
finally settled; and the title of Paul as "Apostle to the Gentiles" was
officially confirmed.
The controversy being settled amicably by the leaders of the infant
Church, Paul and Barnabas returned to Antioch, and for a while longer
continued their labors there, as the most important centre of
missionary operations. But the ardent soul of Paul could not bear
repose. He set about forming new plans; and the result was his second
and more important missionary tour.
The relations between Paul and Barnabas had been thus far of the most
intimate and affectionate kind. But now the two apostles
disagreed,--Barnabas wishing to associate with them his cousin Mark, and
Paul determining that the young man, however estimable, should not
accompany them, because he had turned back on the former journey. It
must be confessed that Paul was not very amiable and conciliatory in
this matter; but his nature was earnest and stern, and he was resolved
not to have a companion under his trying circumstances who had once put
his hand to the plough and looked back. Neither apostle would yield, and
they were obliged to separate,--reluctantly, doubtless,--Paul choosing
Silas as his future companion, while Barnabas took Mark. Both were
probably in the right, and both in the wrong; for the best of men have
faults, and the strongest characters the most. Perhaps Paul thought that
as he was now recognized as the leading apostle to the Gentiles,
Barnabas should yield to him; and perhaps Barnabas felt aggrieved at the
haughty dictation of one who was once his inferior in standing.
The choice of Paul, however, was admirable. Silas was a broad and
liberal man, who had great influence at Jerusalem, and was entirely
devoted to his superior.
"The first object of Paul was to confirm the churches he had already
founded; and accordingly he began his mission by visiting the churches
of Syria and Cilicia," crossing the Taurus range by the famous Cilician
Gates,--one of the most frightful mountain passes in the
world,--penetrating thus into Lycaonia, and reaching Derbe, Lystra, and
Iconium. At Lystra he found Timothy, whom he greatly loved, modest and
timid, and made him his deacon and secretary, although he had never been
circumcised. To prevent giving offence to Jewish Christians, Paul
himself circumcised Timothy, in accordance with his custom of yielding
to prejudices when no vital principles were involved,--which concession
laid him open to the charge of inconsistency on the part of his enemies.
Expediency was not disdained by Paul when the means were
unobjectionable, but he did not use bad means to accomplish good ends.
He always had tenderness and charity for the weaknesses of his brethren,
especially intellectual weakness. What would have been intolerable to
some was patiently submitted to by him, if by any means he could win
even the feeble; so that he seemed to be all things to all men. No one
ever exceeded him in tact.
After Paul had finished his visit to the principal cities of Galatia,
he resolved to explore new lands. We next find him, after a long journey
through Mysia of three hundred miles, travelling to the south of Mount
Olympus, at Troas, near the ancient city of Troy. Here he fell in with
Luke, a physician, who had received a careful Hellenic and Jewish
education. Like Timothy, the future historian of the Acts of the
Apostles was admirably fitted to be the companion of Paul. He was
gentle, sympathetic, submissive, and devoted to his superior. Through
Luke's suggestion, Renan thinks, Paul determined to go to Macedonia.
So, without making a long stay at Troas, the four missionaries--Paul,
Silas, Luke, and Timothy--took ship and landed at Neapolis, the seaport
of Philippi on the borders of Thrace at the extreme northern shores of
the Aegean Sea. They were now on European ground,--the most healthy
region of the ancient world, where the people, largely of Celtic origin,
were honest, earnest, and primitive in their habits. The travellers
proceeded at once to Philippi, a city more Latin than Grecian, and began
their work; making converts, chiefly women, among whom Lydia was the
most distinguished, a wealthy woman who traded in purple. She and her
whole household were baptized, and it was from her that Paul consented
against his custom to accept pecuniary aid.
While the work of conversion was going on favorably, an incident
occurred which hastened the departure of the missionaries. Paul
exorcised a poor female slave, who brought, by her divinations and
ventriloquism, great gain to her masters; and because of this
destruction of the source of their income they brought suit against Paul
and Silas before the magistrates, who condemned them to be beaten in the
presence of the superstitious people, and then sent them to prison and
put their feet fast in the stocks. The jailer and the duumvirs, however,
ascertaining that the prisoners were Roman citizens and hence exempt
from corporal punishment, released them, and hurried them out of
the city.
Leaving Timothy and Luke at Philippi, Paul and Silas proceeded to
Thessalonica, the largest and most important city of Macedonia, where
there was a Jewish synagogue in which Paul preached for three
consecutive Sabbaths. A few Jews were converted, but the converts were
chiefly Greeks, of whom the larger part were women belonging to the best
society of the city. By these converts the apostles were treated with
extraordinary deference and devotion, and the church of Thessalonica
soon rivalled that of Philippi in the piety and unity of its converts,
becoming a model Christian church. As usual, however, the Jews stirred
up animosities, and Paul and Silas were obliged to leave, spending
several days at Berea and preaching successfully among the Greeks. These
conquests were the most brilliant that Paul had yet made,--not among
enervated Asiatics, but bright, elegant, and intelligent Europeans,
where women were less degraded than in the Orient.
Leaving Timothy and Silas behind him, Paul, accompanied by some faithful
Bereans, embarked for Athens,--the centre of philosophy and art, whose
wonderful prestige had induced its Roman conquerors to preserve its
ancient glories. But in the first century Athens was neither the
fascinating capital of the time of Cicero, nor of the age of Chrysostom.
Its temples and statues remained intact, but its schools could not then
boast of a single man of genius. There remained only dilettante
philosophers, rhetoricians, grammarians, pedagogues, and pedants, puffed
up with conceit and arrogance, with very few real inquirers after truth,
such as marked the times of Socrates and Plato. Paul, like Luther, cared
nothing for art; and the thousands of statues which ornamented every
part of the city seemed to him to be nothing but idols. Still, he was
not mistaken in the intense paganism of the city, the absence of all
earnestness of character and true religious life. He was disappointed,
as afterward Augustine was when he went to Rome. He expected to find
intellectual life at least, but the pretenders to superior knowledge in
that degenerate university town merely traded on the achievements of
their ancestors, repeating with dead lips the echo of the old
philosophies. They were marked only by levity, mockery, sneers, and
contemptuous arrogance; idlers were they, in quest of some new
amusement.
The utter absence of sympathy among all classes given over to
frivolities made Paul exceedingly lonely in Athens, and he wrote to
Timothy and Silas to join him with all haste. He wandered about the
streets distressed and miserable. There was no field for his labors. Who
would listen to him? What ear could he reach? He was as forlorn and
unheeded as a temperance lecturer would be on the boulevards of Paris.
His work among the Jews was next to nothing, for where trade did not
flourish there were but few Jews. Still, amid all this discouragement,
it would seem that Paul attracted sufficient notice, from his
conversation with the idlers and chatterers of the Agora, to be invited
to address the Athenians at the Areopagus. They listened with courtesy
so long as they thought he was praising their religious habits, or was
making a philosophical argument against the doctrines of rival sects;
but when he began to tell them of that Cross which was to them
foolishness, and of that Resurrection from the dead which was alien to
all their various beliefs, they were filled with scorn or relapsed into
indifference. Paul's masterly discourse on Mars Hill was an obvious
failure, so far as any immediate impression was concerned. The Pagans
did not persecute him,--they let him alone; they killed him with
indifference. He could stand opposition, but to be laughed at as a
fanatic and neglected by bright and intellectual people was more than
even Paul could stand. He left Athens a lonely man, without founding a
church. It was the last city in the world to receive his
doctrines,--that city of grammarians, of pedants, of gymnasts, of
fencing masters, of play-goers, and babblers about words. "As well might
a humanitarian socialist declaim against English prejudices to the proud
and exclusive fellows of Oxford and Cambridge."
Paul, disappointed and disgusted, without waiting for Timothy, then set
out for Corinth,--a much wickeder and more luxurious city than Athens,
but not puffed up with intellectual pride. Here there were sailors and
artisans, and slaves bearing heavy burdens, who would gladly hear the
tidings of a salvation preached to the poor and miserable. Not yet was
the alliance to be formed between Philosophy and Christianity. Not to
the intellect was the apostolic appeal to be made, but to the conscience
and the heart of those who knew and owned that they were sinners in need
of forgiveness.
Paul instinctively perceived that Corinth, with its gross and shameless
immoralities, was the place for him to work in. He therefore decided on
a long stay, and went to live with Aquila and Priscilla, converted Jews,
who followed the same trade as himself, that of tent and sail making,--a
very humble calling, but one which was well patronized in that busy mart
of commerce. Timothy soon joined him, with Silas. As usual, Paul
preached to the Jews until they repulsed him with insults and blasphemy,
when he turned to the heathen, among whom he had great success,
converting the common people, including some whose names have been
preserved,--Titus, Justius, Crispus, Chloe, and Phoebe. He remained in
Corinth eighteen months, not without difficulties and impediments. The
Jews, unable to vent their wrath upon him as fully as they wished in a
city under the Roman government, appealed to the governor of the
province of which Corinth was the capital. This governor is best known
to us as Gallio,--a man of fine intellect, and a friend of scholars.
When Sosthenes, chief of the synagogue, led Paul before Gallio's
tribunal, accusing him of preaching a religion against the law, the
proconsul interrupted him with this admirable reply: "If it were a
matter of wrong, or moral outrage, it would be reasonable in me to hear
you; but if it be a question of words and names and of your Law, look ye
to it, for I will be no judge of such matters." He thus summarily and
contemptuously dismissed the complaint, without however taking any
notice of Paul. The mistake of Gallio was that he did not comprehend
that Christianity was a subject infinitely greater than a mere Jewish
sect, with which, in common with educated Romans, he confounded it. In
his indifference however he was not unlike other Roman governors, of
whom he was one of the justest and most enlightened. In reference to the
whole scene, Canon Farrar forcibly remarks that this distinguished and
cultivated Gallio "flung away the greatest opportunity of his life, when
he closed the lips of the haggard Jewish prisoner whom his decision had
rescued from the clutches of his countrymen;" for Paul was prepared with
a speech which would have been more valued, and would have been more
memorable, than all the acts of Gallio's whole government.