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The reader is earnestly requested to make the outline of this important part of Scripture his own. Let him
remember that the time and trouble which he takes in checking the references and seeing `whether it is so' must
necessarily be small when compared with the time and patience expended in discovering the outline at the first.
This we have gladly done, giving the results freely, and we therefore feel that we can, without apology, ask all
readers to give it more than a passing glance, for this part of the Acts is most important to us as believers of the
Gentiles. It was during this period that the apostle made known the great foundation of justification by faith, upon
which
the truth of the mystery was subsequently to rest. The dispensation of the mystery was not given to Paul, nor did he
make known that new revelation, until the Jew was set aside. Consequently the earlier epistles know nothing of it.
Nevertheless, however high the building may be; however it may soar into heavenly places; it must rest solidly upon
a good foundation, and it is in the Epistle to the Romans that that foundation is laid. There are dispensational
features in Romans that have been superseded by others, more glorious, but Redemption, Righteousness and
Resurrection remain the three R's, whether of Galatians and the opening of Paul's ministry, Ephesians in its highest
glory, or 2 Timothy at its close.
CHAPTER 14
The first missionary journey (Acts 13 to 16:5)
`Separate Me Barnabas and Saul'
We generally speak of Acts 13 as being the commencement of the apostle Paul's great ministry, but if the details
are examined we shall be reminded that, actually, this new ministry starts earlier, namely at 11:22, and, for a time,
overlaps the ministry of Peter. A feature of the Acts already noted helps to confirm this. We refer to the recurrence
of divine comment at different points of the narrative. This we exhibit so that the reader may be provided with all
possible means of Berean-like study.
It will be seen from this tabulation that Acts 12:24,25 must be included in the new section of the Acts, which
reveals the growth of the Word, in spite of Herod's actions, which are those of a potential antichrist (Acts 12:20-22).
`Barnabas and Saul returned from Jerusalem, and took with them John, whose surname was Mark' (Acts 12:25).
This disciple's mother was Mary, to whose house Peter made his way after being liberated from prison by the angel
(Acts 12:12). John Mark was the minister of Barnabas and Saul when they sailed from Antioch on their first
missionary journey (Acts 13:5). But at Perga in Pamphylia he parted from them and returned to Jerusalem.
Colossians 4:10 informs us that John Mark was `sister's son', or `cousin' (R.V.) to Barnabas, and it would seem that
this blood relationship may have prevented Barnabas from viewing Paul's objection dispassionately, which led to
the separation of Barnabas and Paul on the threshold of the new journey into Europe (Acts 15:37-39). Nevertheless
it is good to record, not only for John Mark's sake, but also for the sake of the apostle who once had refused his
further services, that, later, Paul could write :
`Take Mark, and bring him with thee: for he is profitable to me for the ministry' (2 Tim. 4:11).
These gracious words were said to one who had been called to the Lord's service almost immediately after the
defection of Barnabas, and would have the effect of silencing discouraging criticism. The apostle mentions
`Marcus' (exactly the same name as `Mark') in Philemon 24, and Peter calls Marcus his `son' in 1 Peter 5:13.
Whether these references are to the same man we cannot tell, nor can any affirm whether or not `John Mark' is the
writer of the `Gospel according to Mark'. Tradition has it that John Mark is the Evangelist Mark, but there is no
evidence on this point. It is not clear why one who served both at the beginning and the close of Paul's ministry
should be the `interpreter' as Mark is called by Peter, but again, that does not constitute evidence on either side.