For the sake of clearness we would remind our readers that two cities named Antioch are mentioned in the Acts.

The first is referred to in Acts 11:19, 13:1 and Galatians 2:11, and is a city of Syria, about 300 miles north of

Jerusalem, whereas the second is in Pisidia, in Asia Minor. Both were founded by Seleucas Nicator and both were

named after his father Antiochus. No place was so suited as Antioch for the great work that was about to

commence. It was called the Queen of the East, the third metropolis of the world, and the official residence of the

Imperial Legate of Syria was there.

In Paul's day, the population of the city numbered perhaps as many as 500,000 and was composed of native

Syrians, Greeks, Jews and Romans. There were the usual slaves and artists, and the sychophants who, alas,

characterized every oriental city where East and West intermingled. So cosmopolitan was this place that Libanius

said that he who sat in the Agora of Antioch might study the customs of the world. We are indebted to the writings

of Josephus, and the books of the Maccabees for information concerning the history and appearance of Antioch, all

of which we must pass by owing to limitation of space. Perhaps we may be justified in quoting from M. Renan's

Les Apotres, a passage which vividly brings before the mind the character of the city associated with the

evangelization of the Gentiles:

`It was an unheard of collection of jugglers, charlatans, pantomimists, magicians, thaumaturgists, sorcerers, and

priestly impostors; a city of races, of games, of dances, of processions, of festivals, of bacchanalia, of unchecked

luxury; all the extravagancies of the East, the most unhealthy superstitions, the fanaticism of orgies. In turns,

servile and ungrateful, worthless and insolent, the Antiocheans were the finished model of those crowds devoted

to Cæsarism, without country, without nationality, without family honour, without a name to preserve. The great

Corso which traversed the city was like a theatre, in which, all day long, rolled the waves of a population empty,

frivolous, fickle, turbulent, sometimes witty, absorbed in songs, parodies, pleasantries, and impertinences of

every description'.

Let us retrace our steps a little in order to link up Paul's movements with this city of Antioch.

In Acts 9 we find that on two occasions Paul's life was at stake, and that although he spoke boldly in the name of

the Lord at Jerusalem, he was persuaded to go back to his home at Tarsus. On the surface and lacking further

explanation, this circumstance might lie open to question. Did Paul's courage give way? Did he too easily allow

himself to be persuaded to seek refuge in Tarsus? Would it not have been more to his credit if he had braved the

storm by continuing to witness at Jerusalem? All that we know of that ardent soul leads us to suppose that he would

have so stayed. Yet he retired into obscurity. There is however full and legitimate explanation, though it does not

come to light until the twenty-second chapter of Acts is reached:

`And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a

trance; and saw Him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive

thy testimony concerning Me. And I said, Lord, they know that I imprisoned and beat in every synagogue them

that believed on Thee: and when the blood of Thy martyr Stephen was shed, I also was standing by, and

consenting unto his death, and kept the raiment of them that slew him. And He said unto me, Depart: for I will

send thee far hence unto the Gentiles' (Acts 22:17-21).

This is the Paul we know and love. At any cost he wished to remain in the place where he had sought so hard to

destroy the faith; but this might have savoured of more heroics and the Lord had greater work for this chosen vessel;

therefore, disregarding the misunderstanding to which his action might lay him open, he returns to Tarsus, to abide

the call that he knows must surely come.

We learn that as a result of the persecution that arose about Stephen, many `travelled as far as Phenice' (a

harbour on the South of Crete), `and Cyprus' (an island on the East coast of Cilicia in the Mediterranean), `and

Antioch', preaching the word to none but unto the Jews only' (Acts 11:19). Some of the men who travelled thus far,

were men of Cyrene, a city of Lybia, in North Africa, and these, when they came to Antioch, spake unto the

Grecians, preaching the Lord Jesus (Acts 11:20). There is a difference of opinion among experts as to the true

reading here. The Received Text reads Hellenistes, and means Greek-speaking Jews. The Revised Text reads

Hellenes, Greeks, that is uncircumcised Gentiles. It is almost impossible to decide which is the true reading. Let us

consider the alternative readings and their bearing on the narrative.