and tranquillity under the greatest personal sufferings, and under the most painful apprehensions for the public welfare.

Acts xv. 56. to the end. xvi. 1-5.

Paul and Barnabas, agreeing to visit the Christians in every city where they had planted the gospel, differ as to the person whom they should take with them as their companion, and the contention becomes so sharp that they separate from each other, and pursue different directions. The account of the historian henceforward is confined to the labours of the apostle Paul.

36. And some days after, Paul said unto Barnabas, Let us go again, and visit our brethren in every city where we have preached the word of the Lord, and see how they do, "how they go on."

The object proposed by the journey was not to inquire about their health, but about their spiritual welfare; to see whether any errors had crept in among them, whether they remained steady in the profession of the gospel in the midst of opposition and danger; in short, what occasion they had for reproof or encouragement.

37. And Barnabas determined to take with them John, whose surname was Mark.

This person, who was the same with the evangelist, is called sister's son to Barnabas, Col. iv. 10. The circumstance of his being a relation might bias the judgment of his uncle in his favour, and incline him

the more readily to overlook his ill behaviour when in a like situation before; but Paul had not the same motives for partiality, and therefore refused the offer which he now made of his services a second time.

38. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work.

We are informed in the thirteenth chapter, that Paul and Barnabas, in their first circuit to preach the gospel to the Gentiles, had for a short time John for their assistant; but when they came to Perga in Pamphylia he departed from them, and returned to Jerusalem, discouraged, probably, by the difficulty and danger of the work. Paul was therefore naturally afraid that he would manifest the same timidity again, and thus desert them when they stood most in need of his assistance.

39. And the contention was SO sharp between them that they departed asunder, one from the other, and so Barnabas took took Mark, Mark, and sailed unto Cyprus:

40. And Paul chose Silas, and departed, being recommended by the brethren unto the grace," the favour," of God.

In the opinion which he entertained of the unfitness of Mark for being their companion in preaching the gospel, Paul was mistaken, and he had the magnanimity to retract his opinion and to acknowledge his mistake: for after this time we find Mark in his company, and recommended by him to the churches. He sends salutations from him to the Colossians, and

exhorts them to receive him when he should come. To Timothy he says, "Take Mark, and bring him with thee; for he is profitable to me for the ministry."

41. And he went through Syria and Cilicia, confirming the churches.

This effect he would be able to produce by repeating the truths which he had before taught, or by working fresh miracles.

Acts xvi. 1-5.

1. Then came he to Derbe and Lystra, and behold a certain disciple was there, named Timotheus, the son of a certain woman which was a Jewess and believed; but his father was a Greek:

2. Which was well reported of by the brethren that were at Lystra and Iconium.

In the second epistle to Timothy, Paul thus writes; "Greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy when I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois and thy mother Eunice, and I am persuaded that in thee also. "Here we have a fair unforced example of coincidence;" I quote the words of Dr. Paley*. "In the history, Timothy was the son of a Jewess that believed; in the epistle, Paul applauds the faith that dwelt in his mother Eunice; in the history it is said of the mother that she was a Jewess and believed; of the father,

* Horæ Paul. pp. 346, 348.

that he was a Greek. Now when it is said of the mother alone that she believed, the father being nevertheless mentioned in the same sentence, we are led to suppose of the father that he did not believe, i. e. either that he was dead, or that he remained unconverted. Agreeably hereunto, while praise is bestowed in the epistle upon one parent and upon her sincerity in the faith, no notice is taken of the other. The mention of the grandmother is the addition of a circumstance not found in the history; but it is a circumstance, which, as well as the names of the parties, might naturally be expected to be known to the apostle, though overlooked by his historian. In the same epistle Saint Paul says of him that from a child he had known the Holy Scriptures. This is accounted for in the history, when it is said that his mother was a Jewess perhaps he was not less likely to be carefully instructed in them, for that his mother alone professed that religion*."

3. Him would Paul have to go forth with him; and took and circumcised him, because of the Jews which were in those quarters: for they knew all that his father was a Greek.

As they knew that his father was a Greek, they would conclude that he had not been circumcised, and therefore be offended by seeing him in the company of Paul, and employed with him in preaching the gospel. The conduct of Paul on this occasion has been thought by some to furnish a proof that he regarded the law of Moses as of perpetual obligation to Jews; since he recommended to a Jew to conform to it in one of its most distinguishing rites. This, however, seems to be inferring more from his conduct than it will warrant: but it appears as if Paul and the other apostles thought it enough to

represent the law of Moses in their writings as abolished, and soon to be laid aside by the destruction of their polity and temple, while, to prevent the Jews from taking umbrage at their conduct, they conformed to it themselves, and recommended it to be observed by all of Jewish extraction. In another case, where the Jews required Titus, who was a Greek by descent, to be circumcised, as a mark of subjection to the law, we know that Paul resolutely refused to gratify their wishes*: whether the present compliance with the prejudices of the Jews was proper, some persons may perhaps question.

4. And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the apostles and elders which were at Jerusalem.

5. And so were the churches established in the faith, and increased in number daily.

Had the Gentiles been required to observe the law of Moses, many of the new converts would have given up their profession of Christianity in disgust, and many others been prevented from joining them; but, by the wise determination of the church at Jerusalem, both these evils were avoided; the first converts were retained, and many new ones added to their number.

REFLECTIONS.

1. From this history we learn that great and virtuous characters may differ, and that those differences Galatians, ii. 3, 4.