Him would Paul have to go forth with him.
Using new converts
It is good for young converts to be set at work; it is good for them. It is good for every Church to set its young converts at work; it is good for the Church. “All at it, and always at it,” was the old Wesleyan cry. And it was in that way that the Methodist Church gained and grew so wonderfully. It was long ago said of the Waldensian Church, that its peculiar vitality was accounted for by the fact that as soon as a new convert had been seven days a believer, he was set to teach someone who was not so far along as he was. And that is the way for a Church to have greatest activity and widest efficiency on the part of its membership. Of course, when it comes to assigning special duties to young converts, there must be wisdom shown in their selection. If a man is to be sent into another field, he ought to be one who has a good reputation in his own field. He who lacks the confidence of those who know him, ought not to be helped to new acquaintances by a local church or by a foreign missionary society. (H. C. Trumbull.)
Paul and Timothy colleagues
I. The ideal ministry is that of partnership. “Two are better than one,” either as pastors or missionaries.
1. No one man is fully equipped for all the duties of his office, though two may be. The one often supplies what is lacking in the other; and common interests are promoted by the interchange of thought and affection, and by the division of labour. What one may have no adaptability for the other may have in abundance. Able preachers are not always good pastors. Happy the Church which has two ministers: one who can visit, another who can preach.
2. Partnership was the plan of the Master who sent His disciples out “two by two.” It was the plan of the apostles. How often we find Peter and John in conjunction. It was Paul’s plan, who never laboured alone if he could help it.
II. This partnership must be based on harmonious qualities. Not necessarily identical qualities. Persons of similar ideas and temperaments have not always been good colleagues. Opposites are not necessarily antagonistic: they are often complementary. The most angular persons have often worked well together, because the angles have been made to fit laterally instead of pressing on the points. Paul could not, under existing circumstances, have worked with Mark, and so far he was wise in refusing his companionship; and it is doubtful if he could have permanently worked with Barnabas. We may see a wise Providence in their separation if not in the means by which it was brought about. Paul could get on better with Timothy, whom he could train in his own methods and aims.
III. This partnership was realised in the case of Paul and Timothy. What one lacked the other possessed--inexperience and experience; the desire to learn and the ability to teach; sedateness and energy; evangelistic genius, and pastoral and governmental gifts. (J. W. Burn.)
And as they went through the cities they delivered them the decrees for to keep.
The decrees of the Church at Jerusalem
I. The messengers who delivered these decrees.
II. To whom they were delivered.
III. The end for which they were delivered.
IV. The results of this delivery.
1. Confirmation.
2. Augmentation. (W. Burkitt.)
And so were the Churches established.--
The establishment and increase of the Church
The ultimate success of any system must depend upon its truth. A lie may partially succeed; but its final doom is certain. It carries in itself the elements of its own destruction. Truth, on the contrary, is imperishable. However persecuted and misrepresented, it will infallibly vindicate its birth and greatness. It is, therefore, a matter of the utmost importance that the truths of the gospel should be maintained in their entireness and purity. For, in proportion as error mingles with truth, its influence will be counteracted. And when antiquated rites or modern conceits are substituted for evangelical doctrine, the pernicious results of error become still more apparent. The facts on which these observations are based may be found in this and the preceding chapter. Note here:--
I. The establishment of Christians in the faith. The term “faith” is often employed to signify Christianity as a religious system; doubtless, because by believing we become partakers of its blessings (Acts 6:7; Galatians 1:23; 1 Timothy 5:8; Titus 1:13). This establishment of Christians in the faith includes--
1. Their confirmation in doctrinal truth. The evangelical writers constantly assume that there is such a thing as an authoritative standard of truth, to which reason and opinion are obliged to bow (Romans 6:17; 2Ti 1:13; 1 Timothy 6:3; Titus 1:9; 1 John 2:21; 1 John 2:24). And it is assumed throughout the Scriptures that these truths are capable of being understood by every order of mind so as to exercise their influence over the whole man (John 8:32; 1 Timothy 2:4). Now that the apostles are no longer on earth to explain their own meaning, it becomes us to be the more careful in the use of the means we possess, that we may avoid error, and arrive at the “knowledge of the truth.” We must “search the Scriptures,” asking for the “Spirit of truth to guide us into all truth.”
2. Their establishment in piety to God, and love to one another. The “faith” to which they were pledged, and of whose truth they were now reassured, was a faith which embraced in its regards the entire economy of the human spirit, and exerted a sovereign influence over all its faculties. When evangelical truth is received with humble faith, certain saving results immediately ensue. All spiritual graces followed in due succession, sustained by faith, animated with love, and crowned by the hope of immortal life. Now this connection between the doctrines to be believed, and blessings to be enjoyed, is illustrated and confirmed by the passage under consideration. An unsettled creed is always unfavourable to a settled piety. The “dissension and disputation” (Acts 15:2) must have been detrimental to their spiritual welfare. They were “troubled,” and their “souls subverted” (verse 24). Accordingly, when the disturbing force was removed they “rejoiced for the consolation” (verse 31).
3. Out of our establishment in faith and holiness will arise a settled practice and a steady devotion to the service of Christ. Where the principles of Christianity are loosely held, and its blessings are only known by report, there you may anticipate laxity of morals, or open violation of the Divine law.
II. The connection between the establishment of Christians in the faith and the prosperity of the work of God.
1. The establishment of Christians in the faith disposes them to overlook minor points of controversy, and to devote themselves to the propagation of vital truth. It was on this principle that the Apostle Paul refused to dispute on points non-essential to salvation, and exhorted Christians to liberality of sentiment. So the true Christian says, “If we are to debate, let it be on matters worthy our character and intellect. If we are to labour, let it be in a field where our toil shall not be wasted.”
2. A settled piety permits our attention to be drawn off from our personal anxieties, and to be fixed on the conversion of others. We cannot be content with our own happiness; we want to make others happy also.
3. Consistency and harmony in the Church have their influence on the minds of the undecided, and induce them to join themselves to the disciples. If the religion of Christ were properly represented in the spirit and conduct of the professing Church, the world could hardly withstand its attraction.
4. God has established the connection between piety and usefulness, and therefore confers His special blessing on the labours of established Christians, and the enterprises of pure and devoted Churches. He is not dependent upon any particular set of instruments. But there is one rule which He never violates--He never employs unholy men or fallen Churches to represent Him in the world, or to fulfil the saving objects of His redeeming scheme. (W. Williams.)
The establishment and increase of the Church
I. The Churches were established in the faith. The phrase is used as a comprehensive description of Christianity.
1. Primitive Christian Churches were composed exclusively of such as professed to believe in Christ, and to conform their lives to the holy requirements of the gospel. Their members were consequently Christians, not in that loose sense of the term in which it is now so commonly used, but as disciples of Christ who had been “born of water and of the Spirit,” and upon whom the “unction of the Holy One” rested. Hence they are variously denominated by the apostles as the “beloved of God--saints--faithful brethren”--those who are “sanctified by God the Father, preserved in Christ Jesus and called”; and are always addressed as persons who could understand the sentiments and the language of doctrinal, vital, and experimental religion. And their piety being thus sincere and vital it was capable of increase. Accordingly, under the instructions of these inspired men, they made a very observable progress in the Divine life. There was a manifest growth in grace.
2. Christianity as a system is eminently social. Hence its converts have from the first been formed into Churches. This was done by collecting them together, and uniting them in the joint observance of the laws and ordinances of Jesus Christ. Such societies have continued to exist from that time to the present, and seem to be the destined means, under the Holy Spirit, of perpetuating and extending the kingdom of the Redeemer.
II. They increased in number daily; either, that is, these several Churches already established increased in the number of their members, or the Churches themselves were multiplied, or both. The increase, whether of members or of Churches, is said to have been “daily.” The expression seems to indicate both the rapidity and the constancy of the increase. It was not such an increase as we are accustomed to witness, when at distant intervals a few individuals enter the fellowship of the Church. The evangelists seem never to have preached but souls were converted; and the Churches never to have come together, but they had the high privilege of receiving many new disciples into the communion of saints. Nor did this last for a few days merely. As the increase was rapid, so it was constant.
III. The cause from which this prosperous state of things resulted. The Holy Spirit most manifestly attended upon the labours of the apostles. Apart from His gracious influence, apostolic eloquence and zeal would have accomplished nothing. Not less necessary then than now was that life-giving energy which proceeds alone from Him. There were, however, certain subordinate and subsidiary causes to which, in the order of means, this prosperity may be traced.
1. The apostolic settlement of the question, that converts from among the Gentiles were not to be subject to the institutions of Moses (chap. 15:31). Being delivered from a yoke of bondage which would have fatally depressed their rising zeal, they were free to throw all their newly awakened energies into the cause of the Redeemer. The preachers, also liberated from all trammels, might now come forward simply with the doctrine of the cross. Nothing is so calculated to produce either a vigorous state of personal piety, or a prosperous state of Church fellowship, as a simple, clear, and Scriptural exhibition of the “truth as it is in Jesus.”
2. The devotional spirit of the early Christians, combined with their fervent zeal.
3. There was none of that timid neutrality respecting the profession of the gospel among the first Christians by which modern Christianity is so lamentably distinguished. When a man was converted, the next thing was to join the Church. There was consequently a line of demarcation, broad and deep, between the Church and the world. None were ashamed of Christ, or ashamed to avow their attachment to His followers, and His cause.
4. The spirit of union and Christian love. Believers were of “one heart and one way.” Separate Churches there were, as now, but separate denominations there were none. “The communion of saints” was not then what it has since become--a cold article in a formal creed, but the practical and sweet experience of every day. The uniting bond was not an exact coincidence of opinion in every point of doctrine, or a perfect uniformity of practice in matters of government and discipline; but it was love. Let Christians of all parties forget their differences, and approximate among themselves to something like the union subsisting between Christ and His Father; let them be one, as they are one, and the influence will be irresistible. (E. Steane, D. D.)