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spake unadvisedly with his lips, and Asaph rebuked himself saying, `this is my infirmity'. David, also, said `in his
haste', that all men were liars. Paul himself, when he stood before the High Priest, had to confess that he had
spoken words not seemly to be uttered to one in such an office. We do not attempt, therefore, to apportion the
blame.
The word used to indicate Paul's decision is axioo - `Paul thought not good' (Acts 15:38). This is the word that
gives us `worthy' in Ephesians 4:1, and suggests a process of weighing, to ascertain the `worth'. The word occurs
again in Acts 28:22, where it is translated, `desire'. In this passage the rulers of the Jews say in effect, We know that
this sect is everywhere spoken against, but we feel the time has come for some sort of investigation to be made, and
having weighed the matter over, we should like to know what you think.
Throughout the New Testament record, whether in the Acts or in the epistles, we find that Paul is kind and
courteous, although he can be moved to burning point where the truth is at stake. He weighs the matter over here,
and decides that the claims of the gospel and the success of these early ventures of faith must not be imperilled by
allowing half-hearted service to be condoned, or by allowing the slightest intrusion of favouritism in the choice of
witnesses. And so: `Paul did not deem it fitting to take with them one who withdrew from them from Pamphylia,
and went not to the work' (Acts 15:38). So ended the fellowship that saw the planting of the gospel of the grace of
God in Cyprus and Galatia. Paul does not re-visit Cyprus, leaving this for Barnabas and his nephew.
We now look beyond the movements of men, and see the hand of the Lord at work. Barnabas was a Levite and
would therefore have considerable influence with his own people, but the Lord was about to call Paul and his
associates to a wider field. Before this second missionary journey was finished, Europe was to be entered. In such a
sphere a Levite would have no special influence, but a Roman citizen would be invaluable (Acts 16:37,38). Possibly
Silas had been present at Antioch when Peter and Barnabas had momentarily given way to the Judaizers, and being a
Spirit-guided man, and a prophet, he may have foreseen what would happen. Paul would naturally feel the need for
loyal companionship, and Silas seemed the heaven-sent man. The names of both Barnabas and Paul appeared in the
letter sent from Jerusalem, and the absence of one of the principals might have given a handle to the enemy, but
Silas was also named and his evidence would therefore be sufficient justification.
The Church seems to have endorsed Paul's attitude for we read;
`And Paul choose Silas, and departed, being recommended by the brethren unto the grace of God. And he went
through Syria and Cilicia, confirming the churches' (Acts 15:40,41).
These verses are the beginning of another section of the correspondence seen in the structure, and it will be
useful to have the whole passage before us, shorn of detail, as we draw to its conclusion.
A 12:24.
The Word of God grew and multiplied.
B 12:25.
Barnabas and Saul. John Mark taken.
C 13:1-3.
Barnabas and Saul. Separated.
D 13:4 to 14:28. The mission in Galatia.
D 15:1-35.
The conference in Jerusalem.
B 15:36-39.
Barnabas and Paul. John Mark to Cyprus.
C 15:40 to 16:4. Silas and Timothy approved.
A 16:5.
The churches established and increased.
The choice of Silas and Timothy is seen to be in correspondence with the separation of Barnabas and Saul by the
Holy Spirit in Acts 13:1-3. The choice of Silas was important, but the choice of the next servant of the Lord was
critical. Returning to Derbe and Lystra, the apostle finds a certain disciple there named Timothy - his father a Greek
and his mother a Jewess who believed. From what we can gather from the Scriptures, Timothy was a young man,
and of a retiring disposition, one who needed to be reminded in a letter that the Lord had not given a spirit of
cowardice, and to be told to be `no longer a water-drinker'. This young man had, from his infancy, been taught the
Holy Scriptures, and was well reported of by the brethren that were at Lystra and Iconium. It will be remembered
that Luke simply tells us that the church at Antioch decided to send Paul and Barnabas up to Jerusalem, and we only
learn from Paul himself that he went up by revelation, So here, Timothy's fitness for the work is set forth in