The Judaizers at Antioch.
There must needs be heresies, that is, divisions and separations of opinion, in order that that which is approved may be made manifest. In conflicts of this kind, the chaff of falsehood is sifted from the genuine wheat of truth.
I. THE POSITION OF THE JUDAIZERS.
1. It was a reactionary position. It aimed at the re-establishment of circumcision as the condition of salvation. This was going back from the "spirit" to the "flesh," from the principle of an internal to that of an external religion. It was substituting works for faith, doing for being, as the condition of salvation.
2. It was a revolutionary position. Such a claim convulses the very heart of the Christian Church. Wherever it has come up, a deep mark has been left in history. This was essentially the conflict of Isaiah and other prophets against the ceremonialists of the day. The question came up again at the Reformation. Law or gospel—Moses or Christ? Behind this question lies a world. Is religion stationary and stagnant or ideal, Divine, and possessed of the power of an expansive and endless life?
II. THE IMMEDIATE EFFECT OF THE RAISING OF THE QUESTION.
1. Private dissension. Alas! often is it so. The loving missionary comrades, Paul and Barnabas, are disunited. But we must remember, "Though Plato is my friend, truth is my friend still more." Paul felt that evangelical freedom was threatened (Galatians 2:4). And the gospel was dearer to him than life. Truth must not be compromised in the supposed interests of friendship. Indeed, the supposition is illusory. For if it be "a strong and habitual inclination in two persons to promote the good and happiness of each other," this cannot be at the expense of truth.
2. Public discussion. The difference between Paul and Barnabas could not be ignored. The topic must have been on the tongue of every one. See how good comes out of controversy as well as evil. Private pain is often the condition of public blessing. A cloud comes between two minds, but the truth shines presently the more brightly forth.
III. THE ACTION OF THE CHURCH. They resolved to despatch Paul and Barnabas to consult the apostles and elders at Jerusalem. Note the appropriateness of this decision.
1. As to the men sent—Paul representing the Gentiles and the missionary work, Barnabas the Church at Antioch. Besides, from Galatians 2:1, et sqq., we see that St. Paul had a special inward direction to proceed thither.
2. The destination. Jerusalem, the mother city and the mother Church, and the seat of apostolic authority. Yet Antioch was probably not second to Jerusalem in numbers and influence. Without debating questions of Church government, the lesson may be drawn that no particular community should act for itself in important questions without consulting the general sense of the Christian Church.
IV. THE JOURNEY AND ARRIVAL AT JERUSALEM.
1. They had a conduct from the Church of Antioch as they set forth—an expression of confidence in the men, and of deer interest in the result. Said the electoral Prince of Brandenburg to his envoy, proceeding to a conference with the papists, "Bring me the little word sola, i.e." alone, faith only, back—or come not back at all.
2. They told good news on the way. They told of the conversion of the heathen, and. the news was received with great joy. Here was a great argument for Paul, gathered on the way. So does God solve our disputes in words by the irresistible logic of his facts.
3. At Jerusalem they tell the great things God has done for them. The facts of the past are prophetic of the future. Divine mercy as an historical fact is the basis of sure hope and confidence. The temper of devout recollection and thanksgiving fits the mind for the view of present duties.—J.