360. THE FIRST PREACHING CAMPAIGN: THE GOSPEL SPREADS AMONG GENTILES
". . .Which, when they were come to Antioch, spake unto the Grecians"
With the baptism of Cornelius a precedent was established by Divine authority; the door of faith had been opened to the Gentiles. It was cer tain that others would follow; Peter had stated, "In every nation he that feareth Him and worketh righteousness, is accepted with him " (10:35). In this lesson we see how the first predominantly-Gentile ecclesia was established at Antioch in Syria. Also, we see how Paul commenced to play a greater role by being brought into the work there. Antioch became an important centre and was the base from which the gospel was spread among the Gentiles.
Our aim in this lesson is to see the overshadowing hand of the Almighty bringing to pass His will in the calling of the Gentiles.
Acts 11:19-30
ANTIOCH: LITTLE ROME OF THE EAST.
Antioch was a large city of some half a million people and ranked as the third city in the Empire, after Rome and Alexandria. It was the capital of the East and the Roman pro-consul of the province of Syria liv ed in this beautiful metropolis. But its importance to us lies in the fact that from this city the gospel reached out to the Gentiles. Paul's three missionary journeys commenced from this city. Preaching began in Jerusalem and eventually reached Rome, but Antioch provided the bridge by which the Gospel advanced from the capital of the Jews to the capital of the Gentiles.
Geographically, Antioch was suited for this role. It lay on the north western corner of the Mediterranean Sea, at the junction of the land masses of Palestine and Turkey. Although 25 kilometres inland, it was connected to the sea by the River Orontes and so was in touch with trade. The picturesque Orontes runs in the valley that divides the Taurus moun tains in the north from the Lebanon range in the south. Through this gorge passed a large volume of trade with the great cities of the Mediter ranean.
Its population was strikingly cosmopolitan. The majority of the pop ulation was Syrian but Greeks had ruled Syria for two centuries, and had stamped their language and culture upon the city and many had migrated to live there. The Romans were there as well as ruling overlords. Finally there was a large and influential Jewish sector, placed there originally by Seleucus, and now involved in the lucrative commerce of the city.
In religion the city was mixed. Beside the pagan gods of Greece and Rome, there were Chaldean astrologers and Jewish sorcerers. Much of the religion was immoral, especially that associated with Artemis and Apollo in the nearby centre of Daphne.
With its races, religions, immorality, wealth and pleasure-seeking, Antioch reflected the life of Rome in the west. Amidst all this the large Jewish community maintained its separation, conducting its life around the synagogues. Though discriminated against by the Greeks because of their religious exclusiveness and aloofness, the Jews were tolerated because their economic genius brought prosperity to the area. Attached to the synagogue worship were many proselytes who had been converted to Judaism (cp. 13:43, 50; 16:13; 17:4).
Here then in Antioch was the ideal seed-bed for the sowing of the Gospel. Within the ecclesia at Antioch were found many of the great problems that the apostle Paul would have to confront throughout his ministry in Gentile lands. Here Jews and Gentiles were brought together as one in Christ, despite their differences.
PREACHING TO GENTILES (Acts 11:19-21).
The great persecution of the Jerusalem ecclesia which followed the stoning of Stephen resulted in a wide-spread dissemination of the Word: "they that were scattered abroad went everywhere preaching the Word" (8:4). This preaching extended as far north as Phoenicia (i.e. Tyre and Sidon, cp. 21:2-7), across the water to Cyprus and still further north to Antioch. Among these preachers were men of the island of Cyprus (4:36) and of the north African coast town, Cyrene (Matt. 27:32).
These men broke new ground for they spoke not only to Jews (v.19) but also to Greeks (v.20 RV). Divine approval was evident for men and women responded in large numbers, leaving the base society of Antioch and turning to the Lord: "the hand of the Lord was with them". This new ecclesia was different in that it was predominantly Gentile.
BARNABAS IS SENT FROM JERUSALEM (Acts 11:22-24).
We can imagine the keen interest with which news of the affairs at An tioch was received by the brethren in Jerusalem (11:1). As they had sent Peter and John into Samaria to appraise the work there, so they now sent Barnabas to review the situation in Antioch (cp. 8:14). The choice of only Barnabas indicates that they had accepted the call of the Gentiles (cp. 10:45; 11:18). His virtues are enumerated in verse 24, and he was known to the apostles for his peace-making qualities, for they had called him "the son of consolation" (4:36). He had brought Saul to the apostles when the greater portion of the disciples was prejudiced against him (9:26, 27)'. His largeness of heart and faithfulness to the truth were qualities required in Antioch at the time. Barnabas witnessed the faith, hope and love of the new brethren, who were Gentiles. He saw their unfeigned interest, their changed way of life and vital participation in the ecclesia's affairs. The grace of God was clearly with these Gentiles. The whole experience brought joy to the heart of Barnabas and he supported the work with great zeal. Understanding the potential causes of division in an ecclesia made up of Jews and Gentiles, he wisely exhorted them "that with purpose of heart they would cleave unto the Lord" (11:23).
BARNABAS BRINGS SAUL INTO THE WORK (Acts 11:25-26).
Many more were baptised into the Lord Jesus Christ while Barnabas continued at Antioch. So many new converts placed enormous pressure upon Barnabas and others; they had to preach the Word and edify the large, but young ecclesia. He knew about the Divine call of Saul and how he had been singled out by God to bear His name to the Gentiles (9:15, 27). Barnabas could see that Antioch was in need of a man of Saul's qualities. So Barnabas introduced Saul to the work at Antioch. For a whole year they laboured hard together and many more people were in structed in the Truth.
CALLED "CHRISTIANS" FIRST AT ANTIOCH (Acts 11:26).
The size of the large ecclesia in Antioch took the attention of the peo ple of Antioch. The city was noted for its witty nicknames and they soon coined a name for this new body, namely "Christians" or "Christ-ones". It is notable that the disciples did not seek this name for themselves. In the Acts of the Apostles, as in the Epistles, we find the terms "brethren", "disciples", "believers", "saints" being used within the Body (e.g. Acts 5:14; 9:26, 32; Rom. 15:25; Col. 1:2). We can be quite sure that the term did not come from the Jewish community; "Christ" is the Greek equivalent of "Messiah", which they would not admit of Jesus of Nazareth. The Jewish term was "the sect of the Nazarenes" (Acts 24:5), for, as they taught, "no good thing comes out of Nazareth" (Jn. 1:46).
On the two other occasions when the name is found in the New Testa ment it is used by those without the Body, and is associated with suffering and ridicule. In Acts 26:28 Agrippa mocks Paul with the words, "... with but a little persuasion thou wouldest fain make me a Christian" (RV), Peter speaks of "suffering as a Christian", and urges the saints not to be ashamed in such a position (1 Pet. 4:16).
COLLECTION FOR THE POOR SAINTS OF JERUSALEM (Acts 11:27-30).
Jerusalem's continued interest in the new lampstand is further in dicated by their prophets going down to visit Antioch. One of them was named Agabus (see also 21:10), and he prophesied that a great famine would come upon the Roman Empire (v.28). The whole ecclesia was moved and were concerned for the welfare of their much poorer "brethren" (and note the significant change from "disciples") in Judea. Jerusalem was economically depressed as it lay outside the trade routes, in inaccessible mountainous country. The hardship of brethren in Judea is implied in several other passages (viz. Acts 6:1; 24:17; Gal. 2:10; Rom. 15:27). Consequently those at Antioch contributed every man according to his ability, to a welfare collection which was taken by Barnabas and Saul to the elders at Jerusalem.
To Saul, this concept gave wonderful opportunities. When he arrived, the apostles discussed with him his role in preaching to the Gentiles while Peter attended to the Jews. Also they sought that he would remember the poor of Jerusalem: "the same which I also was forward (RSV 'eager') to do", he wrote (Gal. 2:7-10). Why was he so eager? This he explains in Rom. 15:25-32: if the Gentile ecclesias could be moved to help in material things, then it was evidence to their Jewish brethren of their love in the Truth. Besides this the Gentiles had a sense of indebtedness to the Jews, for they had received from them the knowledge of the Truth (Rom. 15:27; Jn. 4:22). By the collection then, both groups were being united in a beautiful expression of mutual dependence. (Read also 2 Cor. 8 and 9).
PROGRESS DESPITE OPPOSITION (Acts 12).
So Barnabas and Saul fulfilled their charge and then returned to Antioch with a young man, John Mark, accompanying them. Yet in the meantime a terrible fear had taken hold of the ecclesia in Jerusalem. Herod Agrippa 1 had killed the apostle James, brother of John, and then imprisoned Peter (12:1-4). Through the power of prayer, Peter was delivered by the angel of the Lord and returned to the incredulous disciples gathered in the home of John Mark (12:5, 12, 13, 17). "The righteous is delivered out of trouble" (Prov. 11:8). Shortly after this Herod, infatuated by blasphemous flattery, was smitten by the angel of the Lord and he was "eaten of worms and gave up the spirit" (12:23). So the devourer of life was himself devoured, while Peter alive and free was hasting to another place to preach the Word of life. Again persecution aided the progress of the Gospel: "The Word of God grew and multiplied" (12:24).
LESSONS FOR US:
- God prepares His work well: everything necessary was waiting for the preaching work in Antioch.
- Brethren and sisters of faith find opportunity in the midst of opposi tion: since God is for us we must be optimistic.
- We must guard against prejudice blinding our involvement in God's work and preventing us using the abilities of brethren well-suited to varying tasks.
- The fervent prayer of righteous men avails much as was evidenced in Peter's release from prison.
REFERENCE LIBRARY:
"Paul the Apostle" (W. H. Boulton) € Chapter 5
"The Letter to the Galatians" (J. Carter) € Pages 45-48
"The Story of the Bible" (H. P. Mansfield) € Vol. 13, Pages 90-96
PARAGRAPH QUESTIONS:
1. What significance is attached to the name "Christian" in the New Testament?
- Write a paragraph on the character of Barnabas.
- When was the collection for the poor saints at Jerusalem initiated and why did Paul support it so strongly?
ESSAY QUESTIONS:
- Why was Antioch in Syria such a good centre for the extension of the gospel to Gentiles?
- Why was Barnabas chosen to be sent from Jerusalem to review the new work at Antioch?
- Write an essay on the significance of Antioch in Syria as far as the spreading of the gospel was concerned.