Class 1 from this series was used in GCT Episode 265.<\/p>\n
2
\n00:00:04,600 –> 00:00:08,520
\nThe third class.
\nBrother Alfred Norris, the <\/p>\n
3
\n00:00:08,560 –> 00:00:13,880
\nsubject, the Apostles, their
\nActs, and their Words. <\/p>\n
4
\n00:00:16,040 –> 00:00:19,600
\nTrouble Pursuance saw wherever
\nhe went, whether as Jew or as <\/p>\n
5
\n00:00:19,640 –> 00:00:23,280
\nbelieving Christian.
\nIt was impossible to be near him<\/p>\n
6
\n00:00:23,280 –> 00:00:25,640
\nwithout being involved in some
\nkind of controversy. <\/p>\n
7
\n00:00:27,080 –> 00:00:30,280
\nAnd whereas in the earliest days
\nit took the form of his raising <\/p>\n
8
\n00:00:30,280 –> 00:00:33,400
\na great persecution against the
\nChurch, in the later days it <\/p>\n
9
\n00:00:33,400 –> 00:00:35,360
\ntook the form of great
\npersecutions being raised <\/p>\n
10
\n00:00:35,360 –> 00:00:38,680
\nagainst him, with the result
\nthat whenever he was around, the<\/p>\n
11
\n00:00:38,720 –> 00:00:40,360
\nfellow Christians were in
\ndanger. <\/p>\n
12
\n00:00:40,680 –> 00:00:43,760
\nAnd when, as we found out in
\npart of yesterday’s talk, the <\/p>\n
13
\n00:00:43,760 –> 00:00:47,480
\nenmity against him in Jerusalem
\ngrew too great to be tolerated, <\/p>\n
14
\n00:00:47,720 –> 00:00:50,640
\nand the Brethren took him to
\nCaesarea and shipped him off to <\/p>\n
15
\n00:00:50,640 –> 00:00:53,000
\nsautasis.
\nYou can almost sense the air of <\/p>\n
16
\n00:00:53,000 –> 00:00:56,800
\nrelief in Luke’s words when he
\nsays then had the churches rest <\/p>\n
17
\n00:00:56,800 –> 00:00:59,960
\nthroughout all Judea, and they
\nwalking in the fear of the Lord <\/p>\n
18
\n00:00:59,960 –> 00:01:04,640
\nand the comfort of the Holy
\nSpirit, were multiplied, but the<\/p>\n
19
\n00:01:04,640 –> 00:01:09,440
\nrest was not to last long.
\nWe have a happy interviewed when<\/p>\n
20
\n00:01:09,560 –> 00:01:13,200
\nPeter is called into service
\nagain to preach the gospel to <\/p>\n
21
\n00:01:13,200 –> 00:01:17,400
\nCornelius and his household in
\nCaesarea, and you might get a <\/p>\n
22
\n00:01:17,400 –> 00:01:19,440
\nnote.
\nFrom that point on, Peter <\/p>\n
23
\n00:01:19,440 –> 00:01:21,880
\npractically fades out of the
\npicture in the Acts. <\/p>\n
24
\n00:01:23,120 –> 00:01:26,840
\nYou can divide Acts into roughly
\n2 parts as far as chapter 12 <\/p>\n
25
\n00:01:27,720 –> 00:01:31,520
\nwhere Peter is prominent, and
\nafter chapter 12 what he’s only <\/p>\n
26
\n00:01:31,520 –> 00:01:34,600
\nheard of once again, and that is
\nin the discussion at Jerusalem <\/p>\n
27
\n00:01:34,600 –> 00:01:38,040
\nin which Paul and Barnabas.
\nAs they then are, then take <\/p>\n
28
\n00:01:38,040 –> 00:01:41,640
\npart.
\nPeter’s work at that stage was <\/p>\n
29
\n00:01:41,640 –> 00:01:45,000
\nwith the Jews.
\nThe work of Paul, as we shall <\/p>\n
30
\n00:01:45,000 –> 00:01:49,320
\nsee, was in other quarters,
\nthough not exclusively, and <\/p>\n
31
\n00:01:49,320 –> 00:01:51,880
\nPeter fades graciously from the
\npicture himself. <\/p>\n
32
\n00:01:51,880 –> 00:01:55,200
\nIt seems quite content to take a
\nsecond place as the work <\/p>\n
33
\n00:01:55,200 –> 00:01:58,640
\ndevelops into the form which,
\nfrom Acts chapter 13 onward it <\/p>\n
34
\n00:01:58,640 –> 00:02:02,800
\ntakes.
\nAnd that work was even before <\/p>\n
35
\n00:02:02,800 –> 00:02:05,720
\nthe days when he was an apostle,
\nas I have already said, the work<\/p>\n
36
\n00:02:05,720 –> 00:02:09,720
\nof Saul of Tarsus.
\nIt was his persecution of the <\/p>\n
37
\n00:02:09,720 –> 00:02:13,160
\nSaints in Jerusalem which led to
\nthem being scattered abroad and <\/p>\n
38
\n00:02:13,160 –> 00:02:17,320
\npreaching the gospel in Samaria.
\nAnd now we learn in the 11th <\/p>\n
39
\n00:02:17,320 –> 00:02:19,560
\nchapter that it was the
\ncontinued effects of that <\/p>\n
40
\n00:02:19,560 –> 00:02:22,280
\npersecution that took the gospel
\neven further afield. <\/p>\n
41
\n00:02:22,280 –> 00:02:25,280
\nAgain, Acts Chapter 11, verse
\n19. <\/p>\n
42
\n00:02:27,480 –> 00:02:30,080
\nNow they which were scattered
\nabroad upon the persecution that<\/p>\n
43
\n00:02:30,080 –> 00:02:34,000
\narose about Stephen, travelled
\nas far as Phoenicia, and Cyprus,<\/p>\n
44
\n00:02:34,000 –> 00:02:38,000
\nand Antioch, preaching the word
\nto none but unto the Jews only. <\/p>\n
45
\n00:02:39,360 –> 00:02:42,440
\nAnd some of them were men of
\nCyprus and Cyrene, which, when <\/p>\n
46
\n00:02:42,440 –> 00:02:46,520
\nthey were come to Antioch, spake
\nunto the Greeks also, preaching <\/p>\n
47
\n00:02:46,520 –> 00:02:51,320
\nthe Lord Jesus to whomever they
\npreached. <\/p>\n
48
\n00:02:51,320 –> 00:02:54,600
\nThe circle was widening.
\nYou would go north from <\/p>\n
49
\n00:02:54,600 –> 00:02:58,160
\nCaesarea, further north even
\nthan Damascus, and come to the <\/p>\n
50
\n00:02:58,160 –> 00:03:02,040
\nAntioch, which is almost on the
\ncorner as you turned round from <\/p>\n
51
\n00:03:02,040 –> 00:03:06,040
\nthe north-south coast of the
\nMediterranean Sea to the east <\/p>\n
52
\n00:03:06,120 –> 00:03:09,680
\nWest Coast on Asia Minor.
\nAlmost on that corner stood <\/p>\n
53
\n00:03:09,680 –> 00:03:14,000
\nAntioch, a very much of A
\ngateway to Asia Minor and later <\/p>\n
54
\n00:03:14,000 –> 00:03:16,920
\nto Europe.
\nSo far the preachers of the <\/p>\n
55
\n00:03:16,920 –> 00:03:21,120
\nGospel went some went overseas
\nto Cyprus, not very far away <\/p>\n
56
\n00:03:21,120 –> 00:03:24,920
\nfrom the port of Antioch, and
\nthey preached the word to begin <\/p>\n
57
\n00:03:24,920 –> 00:03:28,240
\nwith only to the Jews, as
\neverybody had done hitherto save<\/p>\n
58
\n00:03:28,240 –> 00:03:31,360
\nfor the work in Samaria and the
\nwork of Peter in Caesarea. <\/p>\n
59
\n00:03:31,840 –> 00:03:35,240
\nBut some went further and
\npreached the word to yes. <\/p>\n
60
\n00:03:35,240 –> 00:03:37,480
\nAnd now what is the word?
\nWe should use the authorized <\/p>\n
61
\n00:03:37,480 –> 00:03:40,240
\nversion, the King James Version,
\nsays to the Grecians. <\/p>\n
62
\n00:03:41,400 –> 00:03:43,600
\nAnd the Grecians, if understood
\nliterally, would mean Greek <\/p>\n
63
\n00:03:43,600 –> 00:03:45,640
\nspeaking Jews.
\nBut there’ll be nothing novel <\/p>\n
64
\n00:03:45,640 –> 00:03:47,720
\nabout that at all that.
\nHad been done all the time. <\/p>\n
65
\n00:03:48,800 –> 00:03:51,000
\nAnd the revised version
\nfollowing a smaller number of <\/p>\n
66
\n00:03:51,000 –> 00:03:54,240
\nmanuscripts and almost certainly
\nrightly corrects that word and <\/p>\n
67
\n00:03:54,240 –> 00:03:57,360
\nreads Greeks.
\nIn other words, they are no <\/p>\n
68
\n00:03:57,360 –> 00:04:00,720
\nlonger preaching to Jews only,
\nwhether they are Hebrew speaking<\/p>\n
69
\n00:04:00,720 –> 00:04:04,120
\nJews or Greek speaking Jews.
\nThey are preaching to Gentiles <\/p>\n
70
\n00:04:04,120 –> 00:04:08,400
\nin the same way as Peter did to
\nCornelius, and the result is a <\/p>\n
71
\n00:04:08,400 –> 00:04:11,800
\nwidespread belief.
\nConsiderable numbers of people <\/p>\n
72
\n00:04:11,800 –> 00:04:14,920
\ncome to the faith, not having
\npassed through the boundary <\/p>\n
73
\n00:04:14,920 –> 00:04:18,760
\nstate of being Jews first, not
\nproselytes now, but purebred <\/p>\n
74
\n00:04:18,760 –> 00:04:23,240
\nGentiles accepting the faith.
\nAnd clearly Luke wishes us to <\/p>\n
75
\n00:04:23,240 –> 00:04:26,520
\nunderstand that this was God’s
\nwork, that it was just the way <\/p>\n
76
\n00:04:26,520 –> 00:04:29,560
\nit was meant to go for he says.
\nAnd the hand of the Lord was <\/p>\n
77
\n00:04:29,560 –> 00:04:33,040
\nwith them, and a great number
\nbelieved and turned unto the <\/p>\n
78
\n00:04:33,040 –> 00:04:36,720
\nLord.
\nThen tidings of these things <\/p>\n
79
\n00:04:36,720 –> 00:04:39,240
\ncame into the ears of the church
\nwhich was in Jerusalem. <\/p>\n
80
\n00:04:40,200 –> 00:04:43,880
\nAnd they sent forth Barnabas
\nthat he should go as far as <\/p>\n
81
\n00:04:43,880 –> 00:04:47,280
\nAntioch.
\nRumours reached the church in <\/p>\n
82
\n00:04:47,280 –> 00:04:50,240
\nJerusalem that Gentiles were
\nbeing converted. <\/p>\n
83
\n00:04:51,360 –> 00:04:53,800
\nAnd if we can judge from the
\noutlook revealed in Acts chapter<\/p>\n
84
\n00:04:53,800 –> 00:04:56,960
\n15 later, there would be some
\namongst those who believed in <\/p>\n
85
\n00:04:56,960 –> 00:04:59,840
\nJerusalem who would welcome the
\nnews rather less than some <\/p>\n
86
\n00:04:59,840 –> 00:05:02,360
\nothers.
\nThe apostles, we can feel <\/p>\n
87
\n00:05:02,360 –> 00:05:05,480
\nsatisfied, would want to believe
\nthat this was the work of God, <\/p>\n
88
\n00:05:05,600 –> 00:05:09,440
\nbut would want to be sure.
\nSome Jews of Paris sake <\/p>\n
89
\n00:05:09,440 –> 00:05:11,960
\nbackground might not want to
\nbelieve that this was the work <\/p>\n
90
\n00:05:11,960 –> 00:05:13,840
\nof God and would want to see it
\nstopped. <\/p>\n
91
\n00:05:14,480 –> 00:05:17,840
\nCertainly at later stages
\nconditions were laid down by <\/p>\n
92
\n00:05:17,840 –> 00:05:21,000
\ncertain Judaizing Jews which
\nwould not have allowed the <\/p>\n
93
\n00:05:21,000 –> 00:05:22,960
\npreaching to go forth in this
\nform. <\/p>\n
94
\n00:05:23,960 –> 00:05:26,000
\nBut the obvious thing was you
\nhad to find out. <\/p>\n
95
\n00:05:27,280 –> 00:05:30,720
\nAnd to find out, you had to have
\na reliable messenger, one who <\/p>\n
96
\n00:05:30,720 –> 00:05:34,360
\ncould be trusted in what he saw
\nand said, one who will be <\/p>\n
97
\n00:05:34,360 –> 00:05:37,880
\nsympathetic in what he observed.
\nOne who would give back a <\/p>\n
98
\n00:05:37,880 –> 00:05:41,000
\nfaithful report, and yet would
\ndo nothing to hinder anything. <\/p>\n
99
\n00:05:41,000 –> 00:05:44,520
\nThat was God’s word.
\nAnd for what better choice could<\/p>\n
100
\n00:05:44,520 –> 00:05:46,800
\nthere have been than that of
\nBarnabas? <\/p>\n
101
\n00:05:48,000 –> 00:05:53,560
\nSo they sent Barnabas, and he
\nwent to Antioch, and he observed<\/p>\n
102
\n00:05:53,560 –> 00:05:57,680
\nthe work that was going on.
\nNow there will be some crabbed <\/p>\n
103
\n00:05:57,680 –> 00:06:00,560
\nminds going into those
\ncircumstances who would pursue <\/p>\n
104
\n00:06:00,560 –> 00:06:05,120
\nin their own ways that trite
\nEnglish proverb which says go <\/p>\n
105
\n00:06:05,120 –> 00:06:07,400
\nand see what little Tommy is
\ndoing and tell him to stop. <\/p>\n
106
\n00:06:08,480 –> 00:06:10,080
\nNo matter what he’s doing.
\nIt’s wrong. <\/p>\n
107
\n00:06:10,960 –> 00:06:13,000
\nAnd there could be that kind of
\nattitude towards the work of the<\/p>\n
108
\n00:06:13,000 –> 00:06:16,000
\nLord to go and see what’s going
\non in Antioch and stop it. <\/p>\n
109
\n00:06:17,080 –> 00:06:20,200
\nBut I’m sure the apostles didn’t
\nwant that, and certainly <\/p>\n
110
\n00:06:20,200 –> 00:06:21,760
\nBarnabas wasn’t the man to do
\nit. <\/p>\n
111
\n00:06:22,640 –> 00:06:25,240
\nIn fact, the way in which
\nBarnabas looked at it is made <\/p>\n
112
\n00:06:25,240 –> 00:06:29,200
\nvery plain in verse 23.
\nBarnabas, when he came, was glad<\/p>\n
113
\n00:06:30,120 –> 00:06:32,520
\nand exhausted them all, that
\nwith purpose of heart they would<\/p>\n
114
\n00:06:32,520 –> 00:06:36,440
\ncleave unto the Lord.
\nFor he was a good man, and full <\/p>\n
115
\n00:06:36,440 –> 00:06:40,120
\nof the Holy Spirit, and the
\nfaith and much people was added <\/p>\n
116
\n00:06:40,120 –> 00:06:43,920
\nunto the Lord.
\nCould there be a better picture <\/p>\n
117
\n00:06:43,920 –> 00:06:49,400
\nof the godless enthusiasm of the
\nsimple mind, of the readiness to<\/p>\n
118
\n00:06:49,400 –> 00:06:53,280
\nbelieve the best?
\nThat we find in what Barnabas, <\/p>\n
119
\n00:06:53,280 –> 00:06:57,000
\nthat good man, did when he came
\nto Antioch and saw the work and <\/p>\n
120
\n00:06:57,000 –> 00:07:00,600
\nrejoiced in spirit, that yet
\nfurther progress was being made.<\/p>\n
121
\n00:07:00,760 –> 00:07:04,760
\nNow in Mass amongst purebred
\nGentiles to bring them to the <\/p>\n
122
\n00:07:04,800 –> 00:07:07,960
\nfaith, he was a good man, had
\nrejoiced, and the son of <\/p>\n
123
\n00:07:07,960 –> 00:07:12,400
\nconsolation, or the son of
\nexhortation, exhorted the <\/p>\n
124
\n00:07:12,400 –> 00:07:16,560
\npeople, that with steadfastness
\nof heart, purpose of heart, they<\/p>\n
125
\n00:07:16,560 –> 00:07:20,320
\nwould cleave unto the Lord.
\nNo doubt it was specially <\/p>\n
126
\n00:07:20,320 –> 00:07:23,800
\nnecessary in those
\ncircumstances, For once you <\/p>\n
127
\n00:07:23,800 –> 00:07:26,680
\nstart preaching the gospel in
\ngentile surroundings, and once <\/p>\n
128
\n00:07:26,680 –> 00:07:29,480
\nyou are bringing into the ambit
\nof the faith those who might <\/p>\n
129
\n00:07:29,480 –> 00:07:32,720
\nhitherto have worshipped heathen
\ngods with all the abominations <\/p>\n
130
\n00:07:32,800 –> 00:07:36,000
\nwith which that could be
\nassociated, The change is abrupt<\/p>\n
131
\n00:07:36,000 –> 00:07:38,440
\nand rapid, and needs to be
\nmaintained and confirmed. <\/p>\n
132
\n00:07:38,600 –> 00:07:41,160
\nThey would need every piece of
\nexhibition they could be given <\/p>\n
133
\n00:07:41,160 –> 00:07:45,800
\nthat they must now cleave to the
\nLord, and the idea of cleaving <\/p>\n
134
\n00:07:45,800 –> 00:07:48,640
\nto the Lord, perhaps.
\nCannot better be illustrated <\/p>\n
135
\n00:07:48,640 –> 00:07:51,200
\nthan a comparable use of the
\nsame English word. <\/p>\n
136
\n00:07:51,360 –> 00:07:54,480
\nWhen we are told, Therefore
\nshall a man leave his father and<\/p>\n
137
\n00:07:54,480 –> 00:07:57,680
\nhis mother, and shall cleave
\nunto his wife, and they twain <\/p>\n
138
\n00:07:57,680 –> 00:08:00,600
\nshall be 1 flesh.
\nIt’s almost that they should be <\/p>\n
139
\n00:08:00,600 –> 00:08:02,760
\nthe kind of people who would pit
\nthemselves to be the bride of <\/p>\n
140
\n00:08:02,760 –> 00:08:06,400
\nChrist, cleaving together in a
\npotential marriage, leaving the <\/p>\n
141
\n00:08:06,400 –> 00:08:08,600
\nworld behind, and joining the
\nnew union. <\/p>\n
142
\n00:08:08,760 –> 00:08:10,440
\nThat’s what you must do, said
\none of us. <\/p>\n
143
\n00:08:10,680 –> 00:08:14,880
\nDon’t ever forget it.
\nBut then the strange thing <\/p>\n
144
\n00:08:14,880 –> 00:08:19,880
\nhappens.
\nVerse 25 then departed Barnabas <\/p>\n
145
\n00:08:19,880 –> 00:08:26,040
\nto Tarsus for to seek Saul, and
\nwhen he had found him, he <\/p>\n
146
\n00:08:26,040 –> 00:08:29,560
\nbrought him into Antioch.
\nAnd it came to pass that for a <\/p>\n
147
\n00:08:29,560 –> 00:08:32,159
\nwhole year they assembled
\nthemselves with the church and <\/p>\n
148
\n00:08:32,159 –> 00:08:35,440
\ntaught much people, and the
\ndisciples were called Christians<\/p>\n
149
\n00:08:35,440 –> 00:08:40,039
\nfirst at Antioch.
\nNow Barnabas been sent with a <\/p>\n
150
\n00:08:40,039 –> 00:08:44,680
\nquite simple Commission.
\nGo as far as Antioch, see what’s<\/p>\n
151
\n00:08:44,680 –> 00:08:49,560
\ngoing on there and report he
\nexceeded that part of the <\/p>\n
152
\n00:08:49,560 –> 00:08:51,120
\nCommission which has been taught
\nto us. <\/p>\n
153
\n00:08:51,320 –> 00:08:54,000
\nWhether he actually exceeded
\nwhat his instructions were, we <\/p>\n
154
\n00:08:54,000 –> 00:08:55,920
\nmay never know.
\nBut he went further than <\/p>\n
155
\n00:08:55,920 –> 00:08:58,160
\nAntioch.
\nHe went right up the coast to <\/p>\n
156
\n00:08:58,160 –> 00:09:00,200
\nAntioch, saw that the work was
\ngood. <\/p>\n
157
\n00:09:00,320 –> 00:09:03,160
\nAnd then travelled West or
\nsouthwest round the bulge of <\/p>\n
158
\n00:09:03,160 –> 00:09:05,240
\nCynicia until he had pounds all
\nagain. <\/p>\n
159
\n00:09:05,360 –> 00:09:09,440
\nWhy had he done the work?
\nWas there nothing more to do? <\/p>\n
160
\n00:09:09,440 –> 00:09:12,240
\nNot that because when he found
\nSaul, they went back and worked <\/p>\n
161
\n00:09:12,240 –> 00:09:13,960
\nfor another year with the
\ncommunity there. <\/p>\n
162
\n00:09:14,600 –> 00:09:16,360
\nDid he need a vacation?
\nWould like to spend it with an <\/p>\n
163
\n00:09:16,360 –> 00:09:18,560
\nold friend?
\nWas that why he went to Tosser’s<\/p>\n
164
\n00:09:18,560 –> 00:09:20,640
\nto seek Saul?
\nWas it purely a personal, <\/p>\n
165
\n00:09:20,640 –> 00:09:22,800
\nfriendly visit to a man who we’d
\nlike to see again? <\/p>\n
166
\n00:09:24,440 –> 00:09:26,320
\nI don’t think it was either the
\none thing or the other. <\/p>\n
167
\n00:09:27,400 –> 00:09:30,000
\nThe man who can exhort other
\npeople about purpose of heart <\/p>\n
168
\n00:09:30,720 –> 00:09:32,480
\nhad a great purpose in his own.
\nHeart. <\/p>\n
169
\n00:09:33,280 –> 00:09:35,160
\nHe knew what the work of the
\nLord needed. <\/p>\n
170
\n00:09:36,080 –> 00:09:42,240
\nJust remember, when Barnabas
\nfirst sponsored Saul, he was <\/p>\n
171
\n00:09:42,240 –> 00:09:44,880
\nsponsoring the man who had been
\non the Damascus road to <\/p>\n
172
\n00:09:44,880 –> 00:09:48,280
\npersecute the church, had been
\nstricken down and blinded and <\/p>\n
173
\n00:09:48,280 –> 00:09:51,840
\nled by the hand into Damascus,
\nhad been preached to by Ananias,<\/p>\n
174
\n00:09:51,840 –> 00:09:55,000
\nand had been baptized, and had
\nreceived a direct Commission <\/p>\n
175
\n00:09:55,000 –> 00:09:58,560
\nfrom the Lord.
\nAnd the Lord had told Ananias, <\/p>\n
176
\n00:09:58,560 –> 00:10:01,920
\namongst other things, that this
\nthis man, Saul, was a chosen <\/p>\n
177
\n00:10:01,920 –> 00:10:05,080
\nvessel for Jesus to bear his
\nname, before Jews and before <\/p>\n
178
\n00:10:05,080 –> 00:10:08,760
\nGentiles and before kings.
\nJesus had told Ananias that <\/p>\n
179
\n00:10:10,320 –> 00:10:12,640
\nJesus had certainly told Saul no
\nless than that. <\/p>\n
180
\n00:10:13,880 –> 00:10:17,440
\nAnd we find that when Barnabas
\ntook Saul upon his return to <\/p>\n
181
\n00:10:17,440 –> 00:10:20,200
\nJerusalem, and introduced into
\nthe apostles and the other <\/p>\n
182
\n00:10:20,200 –> 00:10:24,880
\nbelievers, he Saul told him,
\nBarnabas, about these visions <\/p>\n
183
\n00:10:24,880 –> 00:10:29,640
\nand revelations he had received.
\nSo pick it yourself, Barnabas, <\/p>\n
184
\n00:10:29,640 –> 00:10:32,880
\nin Antioch, seeing the
\ndevelopment of this new <\/p>\n
185
\n00:10:32,880 –> 00:10:36,400
\ncommunity, consisting at least
\nin large part of baptized <\/p>\n
186
\n00:10:36,400 –> 00:10:38,520
\npurebred Gentiles.
\nAnd he says. <\/p>\n
187
\n00:10:39,160 –> 00:10:41,720
\nThis is the gospel going to
\nGentiles. <\/p>\n
188
\n00:10:42,120 –> 00:10:44,440
\nNow let me see, what did Saul
\ntell me? <\/p>\n
189
\n00:10:45,320 –> 00:10:49,680
\nHe told me that Jesus had said
\nto Ananias that he saw was a <\/p>\n
190
\n00:10:49,680 –> 00:10:56,280
\nchosen vessel to bear his name
\nbefore Jews and Gentiles and <\/p>\n
191
\n00:10:56,280 –> 00:10:58,040
\nkings.
\nThis is Saul’s work. <\/p>\n
192
\n00:10:59,120 –> 00:11:03,560
\nI’d better go and find it.
\nAnd it’s the same spirit, isn’t <\/p>\n
193
\n00:11:03,560 –> 00:11:05,880
\nit?
\nThe spirit that gives up his <\/p>\n
194
\n00:11:05,880 –> 00:11:09,000
\ngoods for the widows.
\nThe spirit that sponsors an <\/p>\n
195
\n00:11:09,000 –> 00:11:12,600
\noutcast and makes himself the
\nguarantee for his good behaviour<\/p>\n
196
\n00:11:12,600 –> 00:11:16,320
\nbefore the apostles.
\nThe spirit that says I’m not <\/p>\n
197
\n00:11:16,320 –> 00:11:17,680
\ngoing to keep this word to
\nmyself. <\/p>\n
198
\n00:11:18,400 –> 00:11:20,840
\nThis work in Antioch is not for
\nme to be the leader of this <\/p>\n
199
\n00:11:20,840 –> 00:11:23,600
\nsomebody else who must be called
\nin at this stage. <\/p>\n
200
\n00:11:25,880 –> 00:11:30,000
\nAnd he departed to Saint Tosses,
\nand he found Saul, and he <\/p>\n
201
\n00:11:30,000 –> 00:11:33,320
\nbrought him back.
\nThere was a lot of work still to<\/p>\n
202
\n00:11:33,320 –> 00:11:34,840
\nbe done.
\nThey worked there for a year, <\/p>\n
203
\n00:11:35,720 –> 00:11:37,960
\nand while they were working
\nthere a new word arose in the <\/p>\n
204
\n00:11:37,960 –> 00:11:40,800
\nvocabulary of the Bible.
\nThen were the disciples called <\/p>\n
205
\n00:11:40,800 –> 00:11:47,800
\nChristians, first at Antioch,
\nnow bearing in mind the spirit <\/p>\n
206
\n00:11:47,800 –> 00:11:52,520
\nof Barnabas, who was a good man
\nand rejoiced when he saw a good <\/p>\n
207
\n00:11:52,520 –> 00:11:58,760
\nthing.
\nTake a good, calm, sympathetic <\/p>\n
208
\n00:11:58,760 –> 00:12:01,080
\nand charitable look at that word
\nChristian. <\/p>\n
209
\n00:12:02,520 –> 00:12:05,400
\nThe disciples were called
\nChristians first at Antioch. <\/p>\n
210
\n00:12:07,520 –> 00:12:11,880
\nNow we know in our 19th and 20th
\ncentury community that there are<\/p>\n
211
\n00:12:11,880 –> 00:12:14,680
\na great many people and many
\ncommunities that claim the word <\/p>\n
212
\n00:12:14,680 –> 00:12:16,560
\nChristian without having any
\ntitle to it. <\/p>\n
213
\n00:12:18,240 –> 00:12:21,000
\nWe know that there are a good
\nnumber of communities who would <\/p>\n
214
\n00:12:22,080 –> 00:12:24,280
\nblame the authority of the Lord
\nJesus Christ for what is <\/p>\n
215
\n00:12:24,280 –> 00:12:27,120
\nfundamentally wrong, teaching
\nabout the Lord’s own nature and <\/p>\n
216
\n00:12:27,120 –> 00:12:31,440
\nmuch else besides.
\nAnd we have decided in <\/p>\n
217
\n00:12:31,440 –> 00:12:34,720
\nconsequence of that that we will
\nbe known by a more specific <\/p>\n
218
\n00:12:34,720 –> 00:12:36,960
\nname, characteristic of our own
\ncommunity. <\/p>\n
219
\n00:12:38,560 –> 00:12:40,560
\nAnd we call ourselves
\nChristadelphia. <\/p>\n
220
\n00:12:42,840 –> 00:12:48,120
\nAnd we who are, if not proud, at
\nleast grateful for the fact that<\/p>\n
221
\n00:12:48,120 –> 00:12:50,600
\nall true believers in the Lord
\nJesus Christ received the <\/p>\n
222
\n00:12:50,600 –> 00:12:55,040
\nadoption of children, and
\ntherefore become brethren one of<\/p>\n
223
\n00:12:55,040 –> 00:12:57,840
\nanother in a family of which the
\nLord Jesus Christ is the head. <\/p>\n
224
\n00:12:58,120 –> 00:13:02,720
\nAnd so brethren in Christ tend,
\nwith good reason, to prefer the <\/p>\n
225
\n00:13:03,560 –> 00:13:07,760
\nexalted and intimate privilege
\nassociated with that name to an <\/p>\n
226
\n00:13:07,760 –> 00:13:10,760
\namorphous name that can mean
\nanything from a believer in the <\/p>\n
227
\n00:13:10,760 –> 00:13:12,640
\nLord Jesus Christ as we
\nunderstand it. <\/p>\n
228
\n00:13:13,800 –> 00:13:17,000
\nTo a believer in eternal Son of
\nGod as trinitarians understand <\/p>\n
229
\n00:13:17,000 –> 00:13:21,080
\nit, who believe it in Christ is
\njust a very good man called Son <\/p>\n
230
\n00:13:21,080 –> 00:13:22,800
\nof God.
\nFor courtesy as the Unitarians <\/p>\n
231
\n00:13:22,800 –> 00:13:27,360
\nunderstand it, and all the other
\npossible variants of the sects <\/p>\n
232
\n00:13:27,360 –> 00:13:30,720
\ngrouped together, and each
\nclaiming some part in that word <\/p>\n
233
\n00:13:30,720 –> 00:13:34,320
\nChristian.
\nAnd for that reason the word has<\/p>\n
234
\n00:13:34,320 –> 00:13:35,880
\ntended to be in disfavor, in
\narm. <\/p>\n
235
\n00:13:35,880 –> 00:13:39,040
\nIt’s at least sometimes, and
\nobviously if it is used at all, <\/p>\n
236
\n00:13:39,040 –> 00:13:40,720
\nneeds to be used with
\ndiscrimination. <\/p>\n
237
\n00:13:41,280 –> 00:13:43,320
\nBut that’s our 20th century
\nsituation. <\/p>\n
238
\n00:13:44,320 –> 00:13:48,320
\nWe’re considering what it was
\nlike in Antioch in the days when<\/p>\n
239
\n00:13:48,320 –> 00:13:51,520
\nBarnabas went there and as a
\ngood man rejoiced in the word of<\/p>\n
240
\n00:13:51,520 –> 00:13:54,320
\nGod that was being proclaimed
\nand prospering there. <\/p>\n
241
\n00:13:54,560 –> 00:13:57,560
\nAnd the disciples were called
\nChristians first at Antioch. <\/p>\n
242
\n00:13:59,920 –> 00:14:04,440
\nNow it is possible to hold that
\nthey were called Christians <\/p>\n
243
\n00:14:04,440 –> 00:14:07,800
\nbecause that was a kind of
\ncorruption of Christians, which <\/p>\n
244
\n00:14:07,800 –> 00:14:10,040
\nwas a kind of corruption of a
\nname based upon Christ as it <\/p>\n
245
\n00:14:10,040 –> 00:14:12,480
\nwasn’t a very good person, and
\nthat therefore it was a term of <\/p>\n
246
\n00:14:12,480 –> 00:14:15,360
\nmockery.
\nJust possibly there was. <\/p>\n
247
\n00:14:15,360 –> 00:14:17,400
\nThose are mocked.
\nIn fact, almost certainly there <\/p>\n
248
\n00:14:17,400 –> 00:14:19,240
\nwould be those who mocked.
\nThere always are. <\/p>\n
249
\n00:14:21,000 –> 00:14:23,880
\nBut is Luke telling us that the
\ndisciples were called Christians<\/p>\n
250
\n00:14:23,880 –> 00:14:27,520
\nfirst at Antioch as though to
\ntell us that it was a term of <\/p>\n
251
\n00:14:27,520 –> 00:14:29,720
\nmockery which they didn’t like
\nhaving, which they would never <\/p>\n
252
\n00:14:29,720 –> 00:14:32,760
\nhave called themselves and which
\nthey ignored as much as they <\/p>\n
253
\n00:14:32,760 –> 00:14:34,880
\ncould?
\nWell, it doesn’t. <\/p>\n
254
\n00:14:34,880 –> 00:14:39,280
\nRead like that.
\nAnd the only two other occasions<\/p>\n
255
\n00:14:39,280 –> 00:14:41,040
\nthat we have in the New
\nTestament where the word <\/p>\n
256
\n00:14:41,040 –> 00:14:44,000
\nChristian is used, you don’t
\nnecessarily read like that <\/p>\n
257
\n00:14:44,000 –> 00:14:46,440
\neither.
\nThere’s one later in Acts <\/p>\n
258
\n00:14:46,440 –> 00:14:50,800
\nchapter 26, when a gripper being
\npreached to by Paul says, almost<\/p>\n
259
\n00:14:50,800 –> 00:14:54,560
\nthou persuaded me to be a
\nChristian, or with but little <\/p>\n
260
\n00:14:54,560 –> 00:14:57,160
\npersuading, thou wouldest fain
\nmake me a Christian. <\/p>\n
261
\n00:14:58,080 –> 00:15:00,120
\nAnd that could have been mockery
\non Agrippa’s part. <\/p>\n
262
\n00:15:00,120 –> 00:15:02,520
\nBut that doesn’t mean that the
\nword itself was the word of <\/p>\n
263
\n00:15:02,520 –> 00:15:04,120
\nmockery.
\nYou might have been saying, <\/p>\n
264
\n00:15:04,560 –> 00:15:06,640
\nPaul, you think you’ve got an
\neasy convert here, don’t you? <\/p>\n
265
\n00:15:06,960 –> 00:15:09,320
\nYou can think that with one
\nday’s preaching you can make me <\/p>\n
266
\n00:15:09,320 –> 00:15:11,760
\ninto one of you.
\nWell, the word itself would have<\/p>\n
267
\n00:15:11,760 –> 00:15:14,560
\nbeen all right, though not the
\nuse that Agrippa made of it, as <\/p>\n
268
\n00:15:14,560 –> 00:15:19,160
\nfar as he himself was concerned.
\nAnd the other is in Peter’s <\/p>\n
269
\n00:15:19,160 –> 00:15:22,240
\nfirst letter, where he says, if
\nany man is persecuted as a <\/p>\n
270
\n00:15:22,240 –> 00:15:24,960
\nChristian, let him not be
\nashamed, that let him rejoice <\/p>\n
271
\n00:15:24,960 –> 00:15:28,960
\nthat he suffers in this name.
\nThat doesn’t sound at all <\/p>\n
272
\n00:15:28,960 –> 00:15:32,120
\nunfavorable, or at all mocking,
\nor at all discreditable. <\/p>\n
273
\n00:15:33,720 –> 00:15:36,400
\nSo go back, remembering the
\nspirit of Barnabas, who was a <\/p>\n
274
\n00:15:36,400 –> 00:15:39,600
\ngood man, and rejoice when he
\nsaw a good thing, and ask. <\/p>\n
275
\n00:15:40,320 –> 00:15:42,680
\nWas it a good thing that caused
\nthe disciples to be called <\/p>\n
276
\n00:15:42,680 –> 00:15:46,640
\nChristians at Antioch?
\nAnd the answer I think that <\/p>\n
277
\n00:15:46,640 –> 00:15:51,400
\nshouts out from the pages, yes.
\nIt was a very good thing for <\/p>\n
278
\n00:15:51,400 –> 00:15:53,960
\nhitherto what would you have
\ncalled believers in the Lord <\/p>\n
279
\n00:15:53,960 –> 00:15:56,840
\nJesus Christ?
\nYou could have called them <\/p>\n
280
\n00:15:56,840 –> 00:15:59,600
\ndisciples.
\nYou would have called them <\/p>\n
281
\n00:15:59,600 –> 00:16:01,520
\nbrethren, though that was not
\nvery specific. <\/p>\n
282
\n00:16:02,240 –> 00:16:04,200
\nYou might, though the evidence
\nseems to be to be somewhat <\/p>\n
283
\n00:16:04,200 –> 00:16:06,640
\ninsecure.
\nHave called them the way but. <\/p>\n
284
\n00:16:07,080 –> 00:16:10,640
\nWhat do you do now?
\nThey’re not just Jews. <\/p>\n
285
\n00:16:11,920 –> 00:16:13,520
\nThey’re not just Jews and
\nSamaritans. <\/p>\n
286
\n00:16:14,160 –> 00:16:18,040
\nThere are Jews and Gentiles in
\nthe community at Antioch. <\/p>\n
287
\n00:16:18,040 –> 00:16:21,240
\nAnd they’re all bound together
\nin Christ. <\/p>\n
288
\n00:16:22,320 –> 00:16:23,880
\nWhat is it that binds them
\ntogether? <\/p>\n
289
\n00:16:25,120 –> 00:16:25,960
\nBy?
\nWhat could it be? <\/p>\n
290
\n00:16:25,960 –> 00:16:30,040
\nBut in Christ there is neither
\nJew nor Greek, There is neither <\/p>\n
291
\n00:16:30,040 –> 00:16:34,120
\nbond nor free, there is neither
\nmale nor female. <\/p>\n
292
\n00:16:35,160 –> 00:16:37,720
\nYou’re all.
\nOne in Christ Jesus in Who? <\/p>\n
293
\n00:16:38,800 –> 00:16:42,520
\nIn Christ?
\nChrist’s people, Christ’s men, <\/p>\n
294
\n00:16:43,320 –> 00:16:47,520
\nChristians.
\nThat must surely be the reason <\/p>\n
295
\n00:16:47,520 –> 00:16:49,240
\nwhy.
\nWith the development of the <\/p>\n
296
\n00:16:49,240 –> 00:16:52,200
\nfirst large scale mixed
\ncommunity with Jews and Gentiles<\/p>\n
297
\n00:16:52,200 –> 00:16:54,800
\nin it, the disciples were called
\nby a name that bound them both <\/p>\n
298
\n00:16:54,800 –> 00:16:58,000
\ntogether and didn’t say this is
\na Jewish body or this isn’t a <\/p>\n
299
\n00:16:58,000 –> 00:17:00,840
\nJewish body, but this is a body
\nof believers and it doesn’t <\/p>\n
300
\n00:17:00,840 –> 00:17:04,119
\nmatter where they came from.
\nSo the disciples were called <\/p>\n
301
\n00:17:04,119 –> 00:17:10,200
\nChristians first in Antioch.
\nNow we still have the need to be<\/p>\n
302
\n00:17:10,200 –> 00:17:14,160
\ndiscriminating and the use we
\nmake of the term because of the <\/p>\n
303
\n00:17:14,160 –> 00:17:16,560
\nway in which it is
\nindiscriminately used by so many<\/p>\n
304
\n00:17:16,560 –> 00:17:19,240
\npeople in our own day.
\nBut let not the term itself be <\/p>\n
305
\n00:17:19,240 –> 00:17:22,520
\nmocked in our midst.
\nTo be a real Christian is to be <\/p>\n
306
\n00:17:22,520 –> 00:17:26,640
\na very good thing.
\nAnd Barnabas was a good man and <\/p>\n
307
\n00:17:26,640 –> 00:17:32,120
\ndidn’t seem to mind.
\nThere’s a short interlude now <\/p>\n
308
\n00:17:32,120 –> 00:17:34,160
\nwhere there’s a problem of the
\nfamine that was to arise over <\/p>\n
309
\n00:17:34,160 –> 00:17:38,200
\nthe whole world, the fact that
\nthe church in Jerusalem was <\/p>\n
310
\n00:17:38,200 –> 00:17:41,160
\nparticularly hard.
\nHit by it that they suffered <\/p>\n
311
\n00:17:41,160 –> 00:17:44,040
\nmore than most other places did,
\nand were once again in need of <\/p>\n
312
\n00:17:44,040 –> 00:17:46,880
\nrelief, And the generous
\ncollection taken amongst the <\/p>\n
313
\n00:17:46,880 –> 00:17:50,080
\nSaints in Antioch, and the fact
\nthat it was Barnabas and Saul <\/p>\n
314
\n00:17:50,080 –> 00:17:52,760
\nwho took it to Jerusalem, and
\nhaving greeted the community <\/p>\n
315
\n00:17:52,760 –> 00:17:54,480
\nthere, came back again to
\nAntioch. <\/p>\n
316
\n00:17:56,560 –> 00:17:59,520
\nAt some point during that period
\nthere was the unhappy episode <\/p>\n
317
\n00:17:59,720 –> 00:18:03,960
\nwhere Herod caused the second of
\nthe known Christian martyrs to <\/p>\n
318
\n00:18:03,960 –> 00:18:07,760
\nlose his life, and James, the
\nbrother of John, was slain with <\/p>\n
319
\n00:18:07,760 –> 00:18:09,800
\nthe sword, and Herod, because he
\nthought it would please the <\/p>\n
320
\n00:18:09,800 –> 00:18:14,120
\nJews, took Peter also, where
\nPeter, languishing in prison, <\/p>\n
321
\n00:18:14,240 –> 00:18:17,400
\nwas visited by the Angel who
\nstruck off his irons and led him<\/p>\n
322
\n00:18:17,400 –> 00:18:20,600
\nout and took him to the gate of
\nthe house where the rifts of <\/p>\n
323
\n00:18:20,600 –> 00:18:22,360
\ndisciple were assembled praying
\nfor him. <\/p>\n
324
\n00:18:24,480 –> 00:18:27,160
\nThere’s that strange contrast
\nbetween men engaged in prayer <\/p>\n
325
\n00:18:27,160 –> 00:18:30,760
\nfor a particular object and men
\nsmitten with unbelief. <\/p>\n
326
\n00:18:30,760 –> 00:18:34,240
\nWhen that object is achieved,
\ngather together, praying for <\/p>\n
327
\n00:18:34,240 –> 00:18:37,360
\nPeter and not being heard at the
\ndoor. <\/p>\n
328
\n00:18:38,360 –> 00:18:41,640
\nA damsel named Rhoda going to
\nanswer the door, hearing the <\/p>\n
329
\n00:18:41,640 –> 00:18:43,760
\nvoice of Peter and coming back
\nand saying Peter at the gate. <\/p>\n
330
\n00:18:43,760 –> 00:18:45,000
\nAnd they said you’re mad, that
\ncan’t be true. <\/p>\n
331
\n00:18:45,000 –> 00:18:48,520
\nWe’re only praying for it.
\nAn extraordinary situation, <\/p>\n
332
\n00:18:48,520 –> 00:18:51,040
\nisn’t it?
\nWhich reveals the limitations of<\/p>\n
333
\n00:18:51,040 –> 00:18:53,520
\nour own prayer.
\nA little bit like our own, I <\/p>\n
334
\n00:18:53,520 –> 00:18:55,360
\nwould think.
\nMany times praying for something<\/p>\n
335
\n00:18:55,360 –> 00:18:57,240
\nbut.
\nIf it should be granted, almost <\/p>\n
336
\n00:18:57,240 –> 00:18:58,920
\nhardly daring to believe that it
\nwould be. <\/p>\n
337
\n00:18:59,280 –> 00:19:01,080
\nAnd in asking for it, not
\nreally. <\/p>\n
338
\n00:19:01,080 –> 00:19:05,360
\nExpecting it to come about, Of
\ncourse, they had a reason to be <\/p>\n
339
\n00:19:05,360 –> 00:19:07,600
\nin doubt about it.
\nStephen hadn’t been delivered <\/p>\n
340
\n00:19:08,840 –> 00:19:11,000
\nand James, the brother of John,
\nhadn’t been delivered. <\/p>\n
341
\n00:19:11,840 –> 00:19:14,640
\nPeter might have been destined
\nin God’s purpose to suffer <\/p>\n
342
\n00:19:14,640 –> 00:19:16,920
\nmartyrdom at that time rather
\nthan later. <\/p>\n
343
\n00:19:17,040 –> 00:19:19,560
\nHe had done the major part of
\nhis work in opening all the <\/p>\n
344
\n00:19:19,560 –> 00:19:21,040
\ndoors with the keys given to
\nhim. <\/p>\n
345
\n00:19:21,280 –> 00:19:23,680
\nPerhaps that was to be the end
\nof Peter’s experience, they <\/p>\n
346
\n00:19:23,680 –> 00:19:26,560
\nmight have thought, but still
\nthey were engaged in earnest <\/p>\n
347
\n00:19:26,560 –> 00:19:30,960
\nprayer on his behalf.
\nAnd it pleased God to grant the <\/p>\n
348
\n00:19:30,960 –> 00:19:33,040
\nanswer to the prayer.
\nAnd Peter went there and there <\/p>\n
349
\n00:19:33,200 –> 00:19:35,600
\nat the door he knocked and Rhoda
\nheard his voice and she knew it <\/p>\n
350
\n00:19:35,600 –> 00:19:38,440
\nwas his voice.
\nAnd all they concluded was that <\/p>\n
351
\n00:19:38,440 –> 00:19:40,040
\nthey’re rather unintelligent
\nservant girl. <\/p>\n
352
\n00:19:40,040 –> 00:19:41,280
\nThat got the wrong end of the
\nstory. <\/p>\n
353
\n00:19:41,560 –> 00:19:45,320
\nThere was somebody saying, I’ve
\ngot a message from Peter, for <\/p>\n
354
\n00:19:45,320 –> 00:19:50,520
\nthey said it is his Angel.
\nNow I know there are various <\/p>\n
355
\n00:19:50,520 –> 00:19:51,960
\nways of looking at that
\nstatement. <\/p>\n
356
\n00:19:51,960 –> 00:19:55,400
\nIs his Angel.
\nIt could in some circles today. <\/p>\n
357
\n00:19:55,400 –> 00:19:59,080
\nI mean Peter’s dead is this.
\nEnd body’s spirit has come back.<\/p>\n
358
\n00:19:59,080 –> 00:20:00,320
\nWe could never have meant that
\nfor that. <\/p>\n
359
\n00:20:02,040 –> 00:20:05,360
\nOr it could in some circles at
\nany time mean Peter’s guardian <\/p>\n
360
\n00:20:05,360 –> 00:20:07,000
\nAngel has come to tell us about
\nhim. <\/p>\n
361
\n00:20:08,240 –> 00:20:10,840
\nNo doubt angels are in God over
\nthe sense of God. <\/p>\n
362
\n00:20:11,000 –> 00:20:16,080
\nThe weather 1 for one is another
\nmatter, but by far the most <\/p>\n
363
\n00:20:16,080 –> 00:20:18,840
\nlikely thing.
\nIn disciples that were not used <\/p>\n
364
\n00:20:18,840 –> 00:20:22,200
\nto getting personal visitations
\nfrom angels of personal <\/p>\n
365
\n00:20:22,200 –> 00:20:25,480
\ndisciples was that the word
\nangelos was being used as it was<\/p>\n
366
\n00:20:25,480 –> 00:20:28,640
\nwhen John sent two of his angels
\nto Jesus and said, Art thou he <\/p>\n
367
\n00:20:28,640 –> 00:20:31,360
\nthat should come?
\nThat in fact it was his <\/p>\n
368
\n00:20:31,360 –> 00:20:33,840
\nmessenger they thought it was
\nsomebody’s come with a message <\/p>\n
369
\n00:20:33,840 –> 00:20:35,960
\nabout Peter, they said That’s
\nwhat it means, brother. <\/p>\n
370
\n00:20:35,960 –> 00:20:42,440
\nIt’s not the real Peter, but of
\ncourse it was, and Peter left. <\/p>\n
371
\n00:20:42,440 –> 00:20:45,360
\nTo fight another day, when James
\nthe brother of John had been <\/p>\n
372
\n00:20:45,360 –> 00:20:49,200
\nslain with the sword and Herod
\nthe king paid for his Polly and <\/p>\n
373
\n00:20:49,200 –> 00:20:52,760
\nhis danity by being struck down
\nby the seacoast and being <\/p>\n
374
\n00:20:52,760 –> 00:20:56,720
\nconsumed of worms.
\nAnd Paul, I’m sorry. <\/p>\n
375
\n00:20:57,000 –> 00:21:01,560
\nAnd Barnabas and Saul went back
\nfrom Jerusalem to Antioch. <\/p>\n
376
\n00:21:03,760 –> 00:21:07,640
\nAnd now the door which has been
\nopened, the faintest chink is <\/p>\n
377
\n00:21:07,640 –> 00:21:11,600
\nabout to be flung open wide in
\nthe preaching to the Gentiles. <\/p>\n
378
\n00:21:12,480 –> 00:21:21,720
\nActs chapter 13 verse one Now
\nthere were in the churches was <\/p>\n
379
\n00:21:21,720 –> 00:21:26,360
\nat Antioch certain prophets and
\nteachers as Barnabas and Simeon.<\/p>\n
380
\n00:21:26,360 –> 00:21:30,600
\nThat was called Niger and Lucius
\nof Cyrene and Bernard the foster<\/p>\n
381
\n00:21:30,600 –> 00:21:33,320
\nbrother of Herod the Tetroc and
\nSaul. <\/p>\n
382
\n00:21:35,080 –> 00:21:37,440
\nProtocol is being very properly
\nobserved here. <\/p>\n
383
\n00:21:38,160 –> 00:21:40,920
\nThere are 5 prophets there and
\nyou start with the near apostle <\/p>\n
384
\n00:21:40,920 –> 00:21:42,520
\nand name him first.
\nThat’s Barnabas. <\/p>\n
385
\n00:21:43,560 –> 00:21:45,720
\nThen you go on to three others
\nabout whom we would otherwise <\/p>\n
386
\n00:21:45,720 –> 00:21:47,880
\nhave heard nothing.
\nAnd finally you come to the <\/p>\n
387
\n00:21:47,880 –> 00:21:50,960
\nnovice Saul, only recently
\nconverted, and for the most of <\/p>\n
388
\n00:21:50,960 –> 00:21:53,960
\nthat time in exile.
\nIt’s quite right and proper that<\/p>\n
389
\n00:21:53,960 –> 00:21:57,440
\nit should be so, though it
\nrepresents a very transitory <\/p>\n
390
\n00:21:57,440 –> 00:21:59,280
\nchange stage.
\nHe’s not going to stay like this<\/p>\n
391
\n00:21:59,280 –> 00:22:01,200
\nfor long.
\nBut for that moment, there they <\/p>\n
392
\n00:22:01,200 –> 00:22:04,680
\nare, Barnabas and three others,
\nand then Saul, and they’re in <\/p>\n
393
\n00:22:04,680 –> 00:22:06,840
\nthe community in Antioch.
\nAnd what are they doing? <\/p>\n
394
\n00:22:07,920 –> 00:22:13,720
\nVerse two, as they ministered to
\nthe Lord and fasted, the Holy <\/p>\n
395
\n00:22:13,720 –> 00:22:17,360
\nSpirit said, separate me,
\nBarnabas, and Saul for the work <\/p>\n
396
\n00:22:17,360 –> 00:22:22,560
\nwhereunto I have called them.
\nNow it doesn’t seem that fasting<\/p>\n
397
\n00:22:22,560 –> 00:22:25,720
\nwas a regular daily or weekly
\nhabit of the disciples. <\/p>\n
398
\n00:22:27,120 –> 00:22:29,600
\nWe know from the life of the
\nLord Jesus Christ himself that <\/p>\n
399
\n00:22:29,600 –> 00:22:34,640
\nthe question arose, Why do we,
\nthe disciples of John and they, <\/p>\n
400
\n00:22:34,640 –> 00:22:38,200
\nthe disciples of the Pharisees,
\nfast but thine fast not? <\/p>\n
401
\n00:22:39,840 –> 00:22:42,480
\nAnd though the Lord did speak of
\na moment of fasting, when they <\/p>\n
402
\n00:22:42,480 –> 00:22:45,360
\nwould be bereaved of him at the
\ncrucifixion, there’s no reason <\/p>\n
403
\n00:22:45,360 –> 00:22:48,280
\nto believe that fasting was a
\nnormal routine of the Christian <\/p>\n
404
\n00:22:48,280 –> 00:22:50,600
\nbeliever.
\nBut they did do it sometimes. <\/p>\n
405
\n00:22:52,040 –> 00:22:54,680
\nThere is, for example, in Paul’s
\nfirst letter to the Corinthians,<\/p>\n
406
\n00:22:54,680 –> 00:22:58,080
\nthe advice that husband and wife
\nshould live together as though <\/p>\n
407
\n00:22:58,080 –> 00:23:00,920
\nthey were husband and wife, save
\nthat in certain special <\/p>\n
408
\n00:23:00,920 –> 00:23:03,800
\ncircumstances they might
\nabstain, that they might give <\/p>\n
409
\n00:23:03,800 –> 00:23:05,400
\nthemselves to fasting and
\nprayer. <\/p>\n
410
\n00:23:06,560 –> 00:23:10,400
\nSo when particular needs or
\ncrises or objects arose, then <\/p>\n
411
\n00:23:10,400 –> 00:23:12,960
\nfasting might be entertained,
\nbut as a normal practice, <\/p>\n
412
\n00:23:12,960 –> 00:23:18,000
\napparently and properly not.
\nBut this time they were. <\/p>\n
413
\n00:23:19,280 –> 00:23:22,120
\nThose five profits, perhaps with
\nthe rest of the community <\/p>\n
414
\n00:23:22,320 –> 00:23:25,480
\nfollowing in their wake, were
\npraying to the Lord and fasting.<\/p>\n
415
\n00:23:25,720 –> 00:23:27,680
\nAnd a point is being made about
\nit. <\/p>\n
416
\n00:23:27,680 –> 00:23:30,720
\nThey were doing it for a reason.
\nThere was some special ’cause <\/p>\n
417
\n00:23:30,880 –> 00:23:33,280
\nthat caused them to gather
\ntogether at Antioch and pray <\/p>\n
418
\n00:23:33,280 –> 00:23:34,440
\nwith fasting.
\nWhat was it? <\/p>\n
419
\n00:23:36,480 –> 00:23:39,080
\nWell, you know, the game in
\nwhich you said this is the <\/p>\n
420
\n00:23:39,080 –> 00:23:40,280
\nanswer.
\nWhat is the question? <\/p>\n
421
\n00:23:41,520 –> 00:23:44,040
\nWell, we’re given the answer and
\nI think we’re quite easily led <\/p>\n
422
\n00:23:44,040 –> 00:23:47,000
\nto the question from that.
\nThe answer is the Holy Spirit <\/p>\n
423
\n00:23:47,000 –> 00:23:48,960
\nsaid separate me, Barnabas and
\nSaul. <\/p>\n
424
\n00:23:50,440 –> 00:23:54,400
\nSo what was the question please?
\nLord, where do we go next? <\/p>\n
425
\n00:23:55,520 –> 00:23:58,960
\nAnd whom are you sending?
\nThat must be it, wasn’t it? <\/p>\n
426
\n00:23:59,760 –> 00:24:01,400
\nThey’re gathered together and
\nthey’re seeking for a <\/p>\n
427
\n00:24:01,400 –> 00:24:03,480
\nrevelation, and they’re looking
\nfor it and they get it. <\/p>\n
428
\n00:24:03,720 –> 00:24:08,520
\nAnd the Holy Spirit says, just
\nto pause on that expression. <\/p>\n
429
\n00:24:08,840 –> 00:24:14,080
\nThe Holy Spirit said, if you did
\nbelieve in the Godhead of three <\/p>\n
430
\n00:24:14,080 –> 00:24:16,840
\npersons, then you might find it
\nquite easy to believe the Father<\/p>\n
431
\n00:24:16,840 –> 00:24:24,640
\nsaid, or the Son said or even
\nthe Holy Spirit said you might <\/p>\n
432
\n00:24:24,640 –> 00:24:27,560
\neven if you were that kind of
\nperson, engaging prayer to each <\/p>\n
433
\n00:24:27,560 –> 00:24:30,040
\nof the three separately.
\nSometimes they do as though <\/p>\n
434
\n00:24:30,040 –> 00:24:32,920
\nthere were three gods, Tri
\ntheistically rather than in a <\/p>\n
435
\n00:24:32,920 –> 00:24:35,720
\nTrinitarian way.
\nSo there’s a well known hymn <\/p>\n
436
\n00:24:35,720 –> 00:24:41,600
\nwhich says Eternal Father strong
\nto save whose arm hath bound the<\/p>\n
437
\n00:24:41,600 –> 00:24:44,840
\nrestless way.
\nOr here is when we cry to Thee <\/p>\n
438
\n00:24:44,840 –> 00:24:49,160
\nfor those in peril on the sea,
\noh Christ, whose voice the <\/p>\n
439
\n00:24:49,160 –> 00:24:51,440
\nwaters heard and stopped their
\nraging at Thy word. <\/p>\n
440
\n00:24:52,640 –> 00:24:55,600
\nOr hear us when we cry to Thee
\nfor those in peril on the sea, <\/p>\n
441
\n00:24:56,800 –> 00:24:59,880
\noh Holy Spirit, who is brewed
\nupon the waters, dark and rude. <\/p>\n
442
\n00:25:00,760 –> 00:25:03,680
\nOr hear us when we cry to Thee
\nfor those in peril on the sea. <\/p>\n
443
\n00:25:05,280 –> 00:25:08,720
\nAnd they pray to them severally,
\nas though several supplications <\/p>\n
444
\n00:25:08,720 –> 00:25:12,200
\nto three different persons
\nwithin a Godhead would achieve 3<\/p>\n
445
\n00:25:12,200 –> 00:25:15,640
\nNo doubt equally favourable, but
\ndifferent answers from different<\/p>\n
446
\n00:25:15,880 –> 00:25:20,160
\nmeans of granting grace.
\nWell, we know that’s not a <\/p>\n
447
\n00:25:20,160 –> 00:25:23,760
\nScriptural procedure.
\nWe know that the Bible contains <\/p>\n
448
\n00:25:23,760 –> 00:25:27,880
\nno example of such a triune, or
\nrather a Tri divided prayer. <\/p>\n
449
\n00:25:29,440 –> 00:25:31,440
\nWhat then, do we make of
\nexpressions like this? <\/p>\n
450
\n00:25:31,560 –> 00:25:35,320
\nThe Holy Spirit said it’s not
\nthe only occasion when it <\/p>\n
451
\n00:25:35,320 –> 00:25:37,840
\nhappens.
\nIt occurs later in the <\/p>\n
452
\n00:25:37,840 –> 00:25:41,080
\nexperience of Paul and his
\nfollowers when they are said to <\/p>\n
453
\n00:25:41,080 –> 00:25:44,040
\ngo into Bethania but the Spirit
\nsuffered them not. <\/p>\n
454
\n00:25:44,880 –> 00:25:47,240
\nOr they were forbidden of the
\nHoly Spirit to preach the Word <\/p>\n
455
\n00:25:47,240 –> 00:25:50,240
\nin Asia.
\nIt doesn’t look as though the <\/p>\n
456
\n00:25:50,240 –> 00:25:55,120
\nspirit is used in a personal
\nway, so it properly can. <\/p>\n
457
\n00:25:56,400 –> 00:26:00,960
\nFor what we mean is that God
\nsent a message, and he sent it <\/p>\n
458
\n00:26:00,960 –> 00:26:06,600
\nby the agency of his spirit, and
\neither they heard a voice from <\/p>\n
459
\n00:26:06,600 –> 00:26:10,360
\nHeb, nor more likely they had a
\nmessage through a prophet, and <\/p>\n
460
\n00:26:10,360 –> 00:26:13,080
\nthat prophet spoke with the
\nvoice of the Spirit of God, <\/p>\n
461
\n00:26:13,760 –> 00:26:18,760
\nmoved by God’s Holy Spirit.
\nAnd in fact, in general, in the <\/p>\n
462
\n00:26:18,760 –> 00:26:22,000
\nvery large number of occasions
\nwhere the word Spirit or Holy <\/p>\n
463
\n00:26:22,000 –> 00:26:25,000
\nSpirit do appear in the New
\nTestament when it’s used with <\/p>\n
464
\n00:26:25,000 –> 00:26:29,720
\nthe Greek article the Spirit or
\nthe Holy Spirit or the Spirit, <\/p>\n
465
\n00:26:29,720 –> 00:26:32,040
\nthe Holy is put in all those
\nways. <\/p>\n
466
\n00:26:32,720 –> 00:26:35,400
\nIt doesn’t give a personal slant
\nto what is said and nearly <\/p>\n
467
\n00:26:35,400 –> 00:26:39,800
\nalways refers to a direct act or
\nword or prophecy or commandment <\/p>\n
468
\n00:26:39,800 –> 00:26:43,200
\nof God.
\nSo as they were praying, this <\/p>\n
469
\n00:26:43,200 –> 00:26:47,760
\nprophet guided assembly.
\nThe voice of the Holy Spirit, <\/p>\n
470
\n00:26:47,760 –> 00:26:50,560
\nthe voice of God, by the agency
\nof a prophet, guided by the <\/p>\n
471
\n00:26:50,560 –> 00:26:54,640
\nSpirit, I would presume, spoke
\nand said, Separate me, Barnabas,<\/p>\n
472
\n00:26:54,640 –> 00:26:57,160
\nand Saul for the work whereunto
\nI have called them. <\/p>\n
473
\n00:26:59,800 –> 00:27:02,160
\nNow it’s good that Barnabas
\ninitiative should have been <\/p>\n
474
\n00:27:02,160 –> 00:27:06,040
\nproved right, that we should see
\nquite clearly that he had <\/p>\n
475
\n00:27:06,040 –> 00:27:09,920
\ncorrectly interpreted the
\ninformation that Saul had given <\/p>\n
476
\n00:27:09,920 –> 00:27:11,640
\nhim from the visions of the
\nLord. <\/p>\n
477
\n00:27:11,880 –> 00:27:14,680
\nGood, that Barnabas faith in
\nSaul should now be confirmed by <\/p>\n
478
\n00:27:14,680 –> 00:27:17,640
\na concrete revelation.
\nIt’s you too thy one said, <\/p>\n
479
\n00:27:17,640 –> 00:27:23,520
\nJesus, Barnabas and Saul.
\nAnd protocol is still being <\/p>\n
480
\n00:27:23,520 –> 00:27:27,960
\nobserved.
\nBarnabas still comes first and <\/p>\n
481
\n00:27:27,960 –> 00:27:30,560
\nSaul still comes last of two
\nwhich is second. <\/p>\n
482
\n00:27:32,200 –> 00:27:34,480
\nSo the two of them are separated
\nfor the work and. <\/p>\n
483
\n00:27:34,480 –> 00:27:37,920
\nThis is rather a fine example of
\nthe way in which I should pray <\/p>\n
484
\n00:27:37,920 –> 00:27:40,160
\nmore often than I do, and
\nperhaps some of you should. <\/p>\n
485
\n00:27:41,080 –> 00:27:43,000
\nThey prayed for the answer.
\nThey got it. <\/p>\n
486
\n00:27:43,000 –> 00:27:45,680
\nAnd then what did they do?
\nDash out and tell everybody? <\/p>\n
487
\n00:27:45,840 –> 00:27:49,040
\nNot quite.
\nAnd when they had fasted and <\/p>\n
488
\n00:27:49,040 –> 00:27:50,400
\nprayed, they laid their hands on
\nthem. <\/p>\n
489
\n00:27:51,320 –> 00:27:55,240
\nSo the sequence was pray for an
\nanswer, get the answer, and pray<\/p>\n
490
\n00:27:55,280 –> 00:27:59,280
\nagain, no doubt with
\nThanksgiving, no doubt with <\/p>\n
491
\n00:27:59,280 –> 00:28:01,680
\ngladness that the answer has
\ncome, and no doubt with desire <\/p>\n
492
\n00:28:01,840 –> 00:28:05,200
\nto know how the rest of the work
\nshould be done and to seek God’s<\/p>\n
493
\n00:28:05,200 –> 00:28:08,600
\nblessing on it.
\nAnd they laid their hands on <\/p>\n
494
\n00:28:08,600 –> 00:28:13,800
\nthem and sent them away.
\nThey laid their hands on them. <\/p>\n
495
\n00:28:15,560 –> 00:28:18,360
\nAlmost certainly they would do
\nit with the hand upon the head. <\/p>\n
496
\n00:28:19,920 –> 00:28:22,360
\nI don’t know whether each
\nindividual would lay one hand or<\/p>\n
497
\n00:28:22,360 –> 00:28:25,320
\ntwo hands upon Paul and
\nBarnabas, Barnabas and Saul <\/p>\n
498
\n00:28:25,520 –> 00:28:27,840
\nbefore they sent them away,
\nwhether there will be some <\/p>\n
499
\n00:28:27,840 –> 00:28:29,560
\ncollective putting of hands upon
\ntheir heads. <\/p>\n
500
\n00:28:29,560 –> 00:28:32,040
\nBut hands upon heads would have
\nbeen the way, I think. <\/p>\n
501
\n00:28:33,680 –> 00:28:35,320
\nWhy did they lay their hands
\nupon them? <\/p>\n
502
\n00:28:37,240 –> 00:28:39,160
\nI suppose there are more reasons
\nthan one. <\/p>\n
503
\n00:28:40,440 –> 00:28:43,000
\nThey brought little children to
\nJesus, and he would bless them. <\/p>\n
504
\n00:28:43,000 –> 00:28:45,840
\nAnd he laid his hands on them,
\nno doubt to convey to their <\/p>\n
505
\n00:28:45,840 –> 00:28:48,200
\nparents that children should
\ncome to him for instruction. <\/p>\n
506
\n00:28:48,200 –> 00:28:53,280
\nHe was very glad if they did.
\nWhen Saul and Barnabas, Barnabas<\/p>\n
507
\n00:28:53,280 –> 00:28:55,960
\nand Saul had gone and preached
\nthe word to the Gentiles, we <\/p>\n
508
\n00:28:55,960 –> 00:28:59,400
\nfind they came back and informed
\nthe apostles in Jerusalem what <\/p>\n
509
\n00:28:59,400 –> 00:29:01,440
\nthey had done.
\nAnd when they learned about it, <\/p>\n
510
\n00:29:01,440 –> 00:29:04,600
\nthey gave to me and Barnabas the
\nright hand of fellowship. <\/p>\n
511
\n00:29:06,400 –> 00:29:09,120
\nAnd whereas our modern practice
\nof giving the right hand of <\/p>\n
512
\n00:29:09,120 –> 00:29:12,160
\nfellowship when a baptism has
\ntaken place is a very good and <\/p>\n
513
\n00:29:12,160 –> 00:29:15,480
\nsanitary practice, and I hope it
\nwill long continue, it isn’t <\/p>\n
514
\n00:29:15,480 –> 00:29:19,240
\nvery well based upon that verse
\nwhere two people already <\/p>\n
515
\n00:29:20,120 –> 00:29:23,000
\nthoroughly baptized and well
\nexperienced in the faith, came <\/p>\n
516
\n00:29:23,000 –> 00:29:25,720
\nand the apostles gave them.
\nWhat did they give them, their <\/p>\n
517
\n00:29:25,720 –> 00:29:28,760
\nfellowship, their agreement,
\ntheir companionship, their <\/p>\n
518
\n00:29:28,760 –> 00:29:31,680
\napproval, and what they were
\ndoing, And whether it was a hand<\/p>\n
519
\n00:29:31,680 –> 00:29:34,680
\non head giving the right hand?
\nI don’t. <\/p>\n
520
\n00:29:34,680 –> 00:29:38,200
\nKnow because our modern
\nhandshake is a very modern <\/p>\n
521
\n00:29:38,200 –> 00:29:40,960
\nthing, isn’t it?
\nWe shake hands with each other <\/p>\n
522
\n00:29:40,960 –> 00:29:43,200
\nlike that, but they didn’t do
\nthat. <\/p>\n
523
\n00:29:43,320 –> 00:29:45,920
\nI believe in the earliest Romans
\ntimes. <\/p>\n
524
\n00:29:45,920 –> 00:29:50,520
\nI wasn’t present, but I gather
\nthat what they did was take you <\/p>\n
525
\n00:29:50,520 –> 00:29:55,600
\nby the hand like that, so that
\nyou couldn’t draw your sword. <\/p>\n
526
\n00:29:56,880 –> 00:30:00,760
\nIt was a rather precautionary
\nkind of hand shaking. <\/p>\n
527
\n00:30:01,000 –> 00:30:04,600
\nWhen Saul and Barnabas, Barnabas
\nand Saul had gone and preached <\/p>\n
528
\n00:30:04,600 –> 00:30:07,720
\nthe word to the Gentiles, we
\nfind they came back and informed<\/p>\n
529
\n00:30:07,720 –> 00:30:09,680
\nthe apostles in Jerusalem what
\nthey had done. <\/p>\n
530
\n00:30:09,840 –> 00:30:12,920
\nAnd when they learned about it,
\nthey gave to me and Barnabas the<\/p>\n
531
\n00:30:12,920 –> 00:30:17,640
\nright hand of fellowship.
\nAnd whereas our modern practice <\/p>\n
532
\n00:30:17,640 –> 00:30:19,840
\nof giving the right hand of
\nfellowship when a baptism has <\/p>\n
533
\n00:30:19,840 –> 00:30:23,040
\ntaken place is a very good and
\nsalutary practice, and I hope it<\/p>\n
534
\n00:30:23,040 –> 00:30:26,560
\nwill long continue, it isn’t
\nvery well based upon that verse <\/p>\n
535
\n00:30:27,200 –> 00:30:30,960
\nwhere two people already
\nthoroughly baptized and well <\/p>\n
536
\n00:30:30,960 –> 00:30:33,360
\nexperienced in the faith, came,
\nand the apostles gave them. <\/p>\n
537
\n00:30:33,360 –> 00:30:35,960
\nWhat did they give them?
\nTheir fellowship, their <\/p>\n
538
\n00:30:35,960 –> 00:30:38,920
\nagreement, their companionship,
\ntheir approval and what they <\/p>\n
539
\n00:30:38,920 –> 00:30:41,120
\nwere doing?
\nAnd whether it was a hand on <\/p>\n
540
\n00:30:41,120 –> 00:30:44,360
\nhead giving the right hand, I
\ndon’t know. <\/p>\n
541
\n00:30:45,760 –> 00:30:48,120
\nBecause our modern handshake is
\na very modern thing, isn’t it? <\/p>\n
542
\n00:30:49,040 –> 00:30:51,840
\nWe shake hands with each other
\nlike that, but they didn’t do <\/p>\n
543
\n00:30:51,840 –> 00:30:54,480
\nthat.
\nI believe in the earliest Romans<\/p>\n
544
\n00:30:54,480 –> 00:30:57,920
\ntimes I wasn’t present, but I
\ngather that what they did was <\/p>\n
545
\n00:30:58,920 –> 00:31:04,080
\ntake you by the hand like that,
\nso that you couldn’t draw your <\/p>\n
546
\n00:31:04,080 –> 00:31:08,480
\nsword.
\nIt was a rather precautionary <\/p>\n
547
\n00:31:08,480 –> 00:31:13,120
\nkind of handshaking and from
\nthat our modern handshaking has.<\/p>\n
548
\n00:31:13,600 –> 00:31:16,320
\nDegenerated in the sense that
\nyou don’t hold so much of the <\/p>\n
549
\n00:31:16,320 –> 00:31:20,040
\narm but become a more peaceful
\nrather than a military thing. <\/p>\n
550
\n00:31:21,280 –> 00:31:23,600
\nIn the earlier days, though, it
\nwould have been a hand on head <\/p>\n
551
\n00:31:23,600 –> 00:31:25,560
\nmovement when people were
\nlinking themselves with the <\/p>\n
552
\n00:31:25,560 –> 00:31:28,440
\nmovements of others.
\nI would think that’s what the <\/p>\n
553
\n00:31:28,520 –> 00:31:30,800
\nelders of the community in
\nAntioch did to Saul and <\/p>\n
554
\n00:31:30,800 –> 00:31:33,240
\nBarnabas.
\nAnd they were not ordaining <\/p>\n
555
\n00:31:33,240 –> 00:31:35,120
\nthem.
\nGod was doing that. <\/p>\n
556
\n00:31:36,040 –> 00:31:37,480
\nThey were sending themselves
\nwith them. <\/p>\n
557
\n00:31:37,480 –> 00:31:39,720
\nThey were saying you go, but we
\ngo with you. <\/p>\n
558
\n00:31:40,640 –> 00:31:44,240
\nYou do the work, but our prayers
\nand our companionship, our <\/p>\n
559
\n00:31:44,240 –> 00:31:47,880
\nsupport, are in.
\nYour helps are to your help. <\/p>\n
560
\n00:31:49,440 –> 00:31:56,120
\nSo Barnabas and Saul went out.
\nTheir first move was to Cyprus <\/p>\n
561
\n00:31:56,880 –> 00:31:58,520
\nfrom Cyducia, the port of
\nAntioch. <\/p>\n
562
\n00:31:58,520 –> 00:32:01,440
\nNo doubt they would go in a
\nbroadly Westerly direction and <\/p>\n
563
\n00:32:01,440 –> 00:32:03,840
\narrive at Cyprus.
\nAnd they spent some time there <\/p>\n
564
\n00:32:04,080 –> 00:32:07,560
\ndoing what became Paul’s regular
\npractice and preaching first in <\/p>\n
565
\n00:32:07,560 –> 00:32:13,480
\nthe synagogues of the Jews.
\nThey had some success, but their<\/p>\n
566
\n00:32:13,480 –> 00:32:15,680
\nsuccess seemed likely to be
\nchallenged when they actually <\/p>\n
567
\n00:32:15,680 –> 00:32:18,440
\ncame into contact with the
\ngovernor of the island, who it <\/p>\n
568
\n00:32:18,440 –> 00:32:21,840
\nseems had in his course and in
\nhis retinue a much favoured <\/p>\n
569
\n00:32:21,840 –> 00:32:25,920
\nwonder worker, a Duke called
\nEllie, master sorcerer or by bar<\/p>\n
570
\n00:32:25,920 –> 00:32:28,400
\nJesus.
\nAnd I want to look at that <\/p>\n
571
\n00:32:28,400 –> 00:32:30,960
\nepisode because it introduces us
\nto something which I’ve <\/p>\n
572
\n00:32:30,960 –> 00:32:34,520
\nmentioned before, slipped into
\nfrom time to time, but which now<\/p>\n
573
\n00:32:34,520 –> 00:32:37,840
\nbecomes actual, so Acts chapter
\n13. <\/p>\n
574
\n00:32:39,200 –> 00:32:46,800
\nVerse five When they were at
\nSalamist, they preached the word<\/p>\n
575
\n00:32:46,800 –> 00:32:49,920
\nof God in the synagogue of the
\nJews, and they had also John as <\/p>\n
576
\n00:32:49,920 –> 00:32:54,160
\ntheir minister.
\nThat’s John Mark who later leads<\/p>\n
577
\n00:32:54,160 –> 00:32:57,480
\nthem, about whom there arises A
\ncontroversy that we must further<\/p>\n
578
\n00:32:57,480 –> 00:32:59,920
\ndiscuss.
\nThey had John to their minister,<\/p>\n
579
\n00:33:00,840 –> 00:33:03,640
\nand when they had gone through
\nthe island of Paphos, they found<\/p>\n
580
\n00:33:03,640 –> 00:33:07,240
\na certain sorcerer, a false
\nprophet, a Jew, whose name was <\/p>\n
581
\n00:33:07,240 –> 00:33:10,760
\nbar Jesus, which was with the
\ndeputy of the country, Sergius <\/p>\n
582
\n00:33:10,760 –> 00:33:16,280
\nPaulus, a prudent man, who
\ncalled for Barnabas and Saul, <\/p>\n
583
\n00:33:16,280 –> 00:33:20,840
\nand desired to hear the word of
\nGod, but only master sorcerer, <\/p>\n
584
\n00:33:20,840 –> 00:33:23,320
\nfor so is his name, by
\ninterpretation withstood. <\/p>\n
585
\n00:33:23,320 –> 00:33:27,800
\nThem seeking to turn aside the
\nproconsul from the faith, but <\/p>\n
586
\n00:33:27,800 –> 00:33:33,200
\nSaul, who also is called Paul.
\nFilled with the Holy Spirit, set<\/p>\n
587
\n00:33:33,200 –> 00:33:36,720
\nhis eyes on him and said, O full
\nof all subtlety and all <\/p>\n
588
\n00:33:36,720 –> 00:33:39,560
\nmischief, thou child of the
\ndevil, thou enemy of all <\/p>\n
589
\n00:33:39,560 –> 00:33:42,800
\nrighteousness, will thou not
\ncease to pervert the right ways <\/p>\n
590
\n00:33:42,800 –> 00:33:46,760
\nof the Lord?
\nNow analyse that episode <\/p>\n
591
\n00:33:46,760 –> 00:33:49,560
\ncarefully.
\nThere’s the governor of the <\/p>\n
592
\n00:33:49,560 –> 00:33:54,760
\nisland.
\nThere’s a wonder working Jew who<\/p>\n
593
\n00:33:54,760 –> 00:33:57,640
\nhas two names, one of which is
\nEllie, master Sorcerer and the <\/p>\n
594
\n00:33:57,640 –> 00:34:02,120
\nother of which is bar Jesus.
\nAnd that Jew seeks to withstand <\/p>\n
595
\n00:34:02,120 –> 00:34:06,680
\nthe wholesome words of Barnabas
\nand Saul, as a result of which <\/p>\n
596
\n00:34:06,680 –> 00:34:10,480
\nSaul, who also is caught Paul,
\nengages in a condemnation of <\/p>\n
597
\n00:34:10,480 –> 00:34:14,080
\nhim, which is almost unmatched
\nin Scripture, except perhaps in <\/p>\n
598
\n00:34:14,080 –> 00:34:17,400
\nMatthew 23, when Jesus is
\ntalking to the Pharisees, the <\/p>\n
599
\n00:34:17,400 –> 00:34:20,719
\nbitterness of it, the harshness,
\nthe thoroughgoing condemnation <\/p>\n
600
\n00:34:20,719 –> 00:34:23,840
\nin those words, is almost
\nincredible in one called to the <\/p>\n
601
\n00:34:23,840 –> 00:34:26,880
\ngospel of gentleness, as the
\napostle Paul was to be. <\/p>\n
602
\n00:34:27,600 –> 00:34:29,080
\nYet there must have been a
\nreason for it. <\/p>\n
603
\n00:34:29,639 –> 00:34:33,840
\nI read the words again.
\nHe said, O full of all subtlety <\/p>\n
604
\n00:34:33,840 –> 00:34:37,639
\nand all mischief, thou child of
\nthe devil, thou enemy of all <\/p>\n
605
\n00:34:37,639 –> 00:34:40,560
\nrighteousness, will thou not
\ncease to pervert the right ways <\/p>\n
606
\n00:34:40,560 –> 00:34:42,639
\nof the Lord?
\nAnd now, behold, the hand of the<\/p>\n
607
\n00:34:42,639 –> 00:34:45,280
\nLord is upon thee, and that
\nwould be blind, not seeing the <\/p>\n
608
\n00:34:45,280 –> 00:34:50,159
\nsun for a season.
\nWhy was Saul, who also is called<\/p>\n
609
\n00:34:50,159 –> 00:34:55,360
\nPaul, so rough with any master
\nsorcerer who also is called bar <\/p>\n
610
\n00:34:55,440 –> 00:34:59,440
\nJesus?
\nWell, we’re not told, but we are<\/p>\n
611
\n00:34:59,440 –> 00:35:01,080
\ntold that he was a false
\nprophet. <\/p>\n
612
\n00:35:03,040 –> 00:35:05,840
\nWe’re also told in the words of
\nthe Lord Jesus Christ that many <\/p>\n
613
\n00:35:05,840 –> 00:35:09,880
\nfalse prophets shall arise.
\nThey shall come in my name. <\/p>\n
614
\n00:35:10,680 –> 00:35:14,400
\nThey shall say I am Christ the
\nlead away disciples from me. <\/p>\n
615
\n00:35:15,800 –> 00:35:18,000
\nAnd here was a man at least in
\nsome degree fulfilling that <\/p>\n
616
\n00:35:18,000 –> 00:35:20,440
\nprophecy.
\nHe was seeking to turn away a <\/p>\n
617
\n00:35:20,440 –> 00:35:24,280
\npotential disciple.
\nHe was coming in Jesus name. <\/p>\n
618
\n00:35:24,280 –> 00:35:27,960
\nHe was bar Jesus.
\nAnd whereas Jesus was not so <\/p>\n
619
\n00:35:27,960 –> 00:35:31,200
\nuncommon a name amongst the Jews
\nthat we can say for sure that he<\/p>\n
620
\n00:35:31,200 –> 00:35:33,760
\nwas claiming some relationship
\nwith the Lord Jesus, perhaps he <\/p>\n
621
\n00:35:33,760 –> 00:35:39,080
\nwas and bar Jesus, meaning Son
\nof Jesus contains all manner of <\/p>\n
622
\n00:35:39,080 –> 00:35:44,640
\nunspoken innuendo in a name like
\nthat, and Paul finds him guilty <\/p>\n
623
\n00:35:44,640 –> 00:35:47,760
\nof villainy.
\nAnd that villainy of the <\/p>\n
624
\n00:35:47,760 –> 00:35:51,160
\nAuthorized or Revised Version is
\nonly found once elsewhere, when <\/p>\n
625
\n00:35:51,320 –> 00:35:54,360
\na Roman ruler in Nation Minor
\ntells the population that if <\/p>\n
626
\n00:35:54,360 –> 00:35:58,680
\nthis were a matter of villainy
\nor of wicked lewdness, then he <\/p>\n
627
\n00:35:58,680 –> 00:36:00,520
\nwould do something about it.
\nBut as it was, he wouldn’t. <\/p>\n
628
\n00:36:01,800 –> 00:36:03,880
\nAnd there appears to be some
\nsuggestion that this man was <\/p>\n
629
\n00:36:03,880 –> 00:36:07,920
\nguilty of profligate talk, of
\nunclean Speaking of dirty <\/p>\n
630
\n00:36:07,920 –> 00:36:11,040
\ninnuendo against the Name of the
\nHoly Saviour. <\/p>\n
631
\n00:36:12,200 –> 00:36:14,520
\nAnd against that Paul could not
\nremain silent. <\/p>\n
632
\n00:36:15,360 –> 00:36:18,080
\nSo he spoke in utter and terror,
\nand bitter condemnation of this <\/p>\n
633
\n00:36:18,080 –> 00:36:21,600
\nevil man caused him to be
\nafflicted with that which had <\/p>\n
634
\n00:36:21,600 –> 00:36:24,600
\nbrought him to his senses had
\nhim struck blind, with the hope,<\/p>\n
635
\n00:36:24,600 –> 00:36:26,720
\nno doubt, that that would lead
\nhim to repentance. <\/p>\n
636
\n00:36:30,200 –> 00:36:35,280
\nBut Saul, who also is called
\nPaul, introduced to us for the <\/p>\n
637
\n00:36:35,280 –> 00:36:39,800
\nfirst time, and so complete in
\nthe transformation it brings, <\/p>\n
638
\n00:36:39,800 –> 00:36:42,320
\nthat Paul is never called Saul
\nagain afterwards. <\/p>\n
639
\n00:36:43,720 –> 00:36:46,160
\nOh, yes, there are three
\noccasions later in the Acts <\/p>\n
640
\n00:36:46,160 –> 00:36:49,520
\nwhere the word Saul is used
\nabout him, but they’re all <\/p>\n
641
\n00:36:49,520 –> 00:36:52,640
\nrecapitulating.
\nGoing back at the time when I <\/p>\n
642
\n00:36:52,640 –> 00:36:56,120
\nwas on the road to Damascus,
\nJesus said to me, Saul, Saul, <\/p>\n
643
\n00:36:56,200 –> 00:36:59,200
\nwhy persecutest thou me?
\nOr Ananias said to me a little <\/p>\n
644
\n00:36:59,200 –> 00:37:02,400
\nlater, Brother Saul received thy
\nside, because those were the <\/p>\n
645
\n00:37:02,400 –> 00:37:05,120
\nthings they said at that time.
\nBut that’s merely looking back <\/p>\n
646
\n00:37:05,120 –> 00:37:08,120
\ninto the past.
\nFrom this time onwards, Saul <\/p>\n
647
\n00:37:08,120 –> 00:37:10,600
\nbecomes as completely and
\nabsolutely Paul. <\/p>\n
648
\n00:37:11,040 –> 00:37:14,360
\nAs Abraham became Abraham, when
\nGod changed his name for him, or<\/p>\n
649
\n00:37:14,520 –> 00:37:17,800
\nin a lesser degree Sarah, I
\nbecame Sarah and never looked <\/p>\n
650
\n00:37:17,800 –> 00:37:23,480
\nback to their old names at all.
\nSo why does Saul suddenly become<\/p>\n
651
\n00:37:23,480 –> 00:37:27,040
\nPaul?
\nWhy Saul, which also is called <\/p>\n
652
\n00:37:27,040 –> 00:37:29,400
\nPaul?
\nWhy Paul? <\/p>\n
653
\n00:37:31,480 –> 00:37:34,320
\nWell, they tell us, and no doubt
\nthey are right, that Jews who <\/p>\n
654
\n00:37:34,320 –> 00:37:37,600
\nwere also Romans and Jews who
\nmoved in Gentile society, tended<\/p>\n
655
\n00:37:37,600 –> 00:37:40,200
\nto have two right names, one for
\ntheir Jewish use and the other <\/p>\n
656
\n00:37:40,200 –> 00:37:43,200
\nfor Gentile use.
\nAnd they say that Saul is a <\/p>\n
657
\n00:37:43,200 –> 00:37:45,560
\nJewish name, which it is, and
\nPaul is a Roman one, which it <\/p>\n
658
\n00:37:45,560 –> 00:37:48,120
\nis.
\nSo that may be part of the <\/p>\n
659
\n00:37:48,160 –> 00:37:51,160
\nanswer, but I think we can go
\nfurther. <\/p>\n
660
\n00:37:53,360 –> 00:37:55,680
\nWe can’t really expect to be
\ntold, but it might be <\/p>\n
661
\n00:37:55,680 –> 00:37:59,880
\ninteresting to inquire why did
\nPaul’s parents call him Saul <\/p>\n
662
\n00:38:00,120 –> 00:38:04,120
\nShaul?
\nWell, they were Benjamites. <\/p>\n
663
\n00:38:05,680 –> 00:38:08,520
\nAnd Saul was the most famous of
\nthe Benjamites because he became<\/p>\n
664
\n00:38:08,520 –> 00:38:10,360
\nking of the United Kingdom of
\nIsrael. <\/p>\n
665
\n00:38:10,520 –> 00:38:12,600
\nSo they called him after their
\ngreat king. <\/p>\n
666
\n00:38:13,440 –> 00:38:17,480
\nPerhaps, though, there was
\nnothing very great about Saul, <\/p>\n
667
\n00:38:17,480 –> 00:38:20,760
\nthe first king, he died in
\ndisgrace by a suicide’s hand on <\/p>\n
668
\n00:38:20,760 –> 00:38:22,800
\nthe field of battle with the
\nenemy that conquered him. <\/p>\n
669
\n00:38:23,040 –> 00:38:25,280
\nSaul was nothing really to be
\nproud of as a king. <\/p>\n
670
\n00:38:25,440 –> 00:38:28,160
\nI’m not sure that a Benjamite
\nwould want to choose that name <\/p>\n
671
\n00:38:28,160 –> 00:38:32,360
\nin honour of that king.
\nBut then perhaps the name <\/p>\n
672
\n00:38:32,360 –> 00:38:36,920
\nmeaning desired might mean that
\nSaul’s parents had wanted a son <\/p>\n
673
\n00:38:36,920 –> 00:38:39,560
\nfor a long time and had only
\ndaughters or no child at all. <\/p>\n
674
\n00:38:39,760 –> 00:38:42,560
\nAnd then her son was born, and
\nthey gave him by the name that <\/p>\n
675
\n00:38:42,560 –> 00:38:44,880
\nshowed they’d been granted what
\nthey asked for. <\/p>\n
676
\n00:38:46,200 –> 00:38:49,640
\nAs Israel was granted the king,
\nthey asked for that. <\/p>\n
677
\n00:38:49,640 –> 00:38:53,280
\nWouldn’t be unreasonable.
\nBut for whatever reason they <\/p>\n
678
\n00:38:53,280 –> 00:38:55,560
\ngave it to him.
\nIt looks as though they did our <\/p>\n
679
\n00:38:55,560 –> 00:38:57,960
\nnew apostle.
\nThere is considerable disservice<\/p>\n
680
\n00:38:57,960 –> 00:39:02,600
\nin giving him that name.
\nFor if you ask what it is about <\/p>\n
681
\n00:39:02,600 –> 00:39:05,840
\nSaul, the name Saul, which most
\ncomes to mind when you use the <\/p>\n
682
\n00:39:05,840 –> 00:39:09,000
\nword, apart from the fact that
\nhe didn’t fight Goliath, what is<\/p>\n
683
\n00:39:09,000 –> 00:39:15,240
\nit that from the shoulders and
\nupwards he was taller than <\/p>\n
684
\n00:39:15,240 –> 00:39:18,880
\nanybody else?
\nNot compared with Goliath, but <\/p>\n
685
\n00:39:18,880 –> 00:39:22,320
\ncompared with most normal
\nIsraelites, Saul was a big tall <\/p>\n
686
\n00:39:22,320 –> 00:39:24,280
\nman.
\nA man. <\/p>\n
687
\n00:39:25,040 –> 00:39:27,240
\nIt was not to be equalled for
\ndesirability as a king. <\/p>\n
688
\n00:39:27,240 –> 00:39:29,920
\nIf you had the other qualities,
\nthat was Saul’s characteristic. <\/p>\n
689
\n00:39:30,520 –> 00:39:33,160
\nThat was the name they gave to
\nour new apostle. <\/p>\n
690
\n00:39:34,760 –> 00:39:39,760
\nWell, if Paul was the other
\nname, there couldn’t have been a<\/p>\n
691
\n00:39:39,760 –> 00:39:47,200
\nsharper contrast, because Paul
\nPaulus means small, little, and <\/p>\n
692
\n00:39:47,200 –> 00:39:50,480
\nthe association of the word Saul
\nwith the meaning of the word <\/p>\n
693
\n00:39:50,480 –> 00:39:53,880
\nPaul couldn’t have been in
\nsharper contrast. <\/p>\n
694
\n00:39:55,400 –> 00:39:56,880
\nBut wonders a little, which was
\nright. <\/p>\n
695
\n00:39:58,880 –> 00:40:02,680
\nPerhaps it was a nickname.
\nPerhaps his school friends <\/p>\n
696
\n00:40:02,680 –> 00:40:04,200
\ncalled it him.
\nThey did things like that to me <\/p>\n
697
\n00:40:04,200 –> 00:40:06,800
\nanyway, and then they would do
\nthat to me. <\/p>\n
698
\n00:40:06,800 –> 00:40:08,240
\nI don’t see why they wouldn’t
\nhave done it to him. <\/p>\n
699
\n00:40:08,400 –> 00:40:10,960
\nSo ah, here’s palace.
\nHere’s the little one coming. <\/p>\n
700
\n00:40:11,080 –> 00:40:14,480
\nThey might have said the name
\ncould well have stuck. <\/p>\n
701
\n00:40:16,360 –> 00:40:19,880
\nBut whether given name or
\nnickname or conveniently, both? <\/p>\n
702
\n00:40:20,960 –> 00:40:24,080
\nIt is on this occasion that the
\nword Paul is chosen for him and <\/p>\n
703
\n00:40:24,080 –> 00:40:27,360
\nstays with him.
\nHe never calls himself anything <\/p>\n
704
\n00:40:27,360 –> 00:40:30,800
\nelse from that time on.
\nI wonder why? <\/p>\n
705
\n00:40:32,800 –> 00:40:34,320
\nWell.
\nPerhaps there’s some clue to <\/p>\n
706
\n00:40:34,320 –> 00:40:39,320
\nthat a little bit later in this
\nsame chapter, Acts chapter 13 <\/p>\n
707
\n00:40:40,280 –> 00:40:46,520
\nverse 13.
\nNow Paul and his company loosed <\/p>\n
708
\n00:40:46,520 –> 00:40:49,600
\nfrom pathos and they came to
\nPurga in Pamphaglia. <\/p>\n
709
\n00:40:50,560 –> 00:40:53,400
\nAnd John, departing from them,
\nreturned to Jerusalem. <\/p>\n
710
\n00:40:54,560 –> 00:40:57,200
\nBut when they departed from
\nPerga and came to Antioch in <\/p>\n
711
\n00:40:57,200 –> 00:41:00,520
\nPresidia, they went into the
\nsynagogue on the Sabbath day, <\/p>\n
712
\n00:41:00,520 –> 00:41:03,760
\nand sat down.
\nAnd after the reading of the Law<\/p>\n
713
\n00:41:03,760 –> 00:41:06,080
\nand the prophets, the rulers of
\nthe synagogue sent unto them <\/p>\n
714
\n00:41:06,080 –> 00:41:09,000
\nsaying, Yemen and brethren, if
\nyou have any word of exitation <\/p>\n
715
\n00:41:09,000 –> 00:41:12,400
\nto the people, say on.
\nAnd Paul stood up and beckoning <\/p>\n
716
\n00:41:12,400 –> 00:41:15,440
\nwith the hand said what the rest
\nof the chapter says. <\/p>\n
717
\n00:41:15,480 –> 00:41:18,960
\nHe said, Now notice the
\nprocedure. <\/p>\n
718
\n00:41:18,960 –> 00:41:21,080
\nThey went into the synagogue and
\nthey sat down. <\/p>\n
719
\n00:41:22,240 –> 00:41:25,440
\nAnd when the law had been read,
\nthese men were invited to speak <\/p>\n
720
\n00:41:25,440 –> 00:41:30,360
\nif they wanted to, and so
\nfostered up and spoke and <\/p>\n
721
\n00:41:30,360 –> 00:41:34,520
\nbeckoned with the hand too.
\nNow contrast that with what <\/p>\n
722
\n00:41:34,520 –> 00:41:37,160
\nhappened when the Lord Jesus
\nChrist preached in the sing of <\/p>\n
723
\n00:41:37,240 –> 00:41:40,240
\nNazareth.
\nHe took the book of the prophet <\/p>\n
724
\n00:41:40,240 –> 00:41:43,880
\nand he stood up for to read and
\nhe read the part of the prophet <\/p>\n
725
\n00:41:43,880 –> 00:41:45,880
\nIsaiah that spoke in prophecy of
\nhis mission. <\/p>\n
726
\n00:41:47,000 –> 00:41:48,960
\nThen he gave the book back to
\nthe attendant and sat down to <\/p>\n
727
\n00:41:48,960 –> 00:41:51,720
\npreach.
\nIt’s quite different, isn’t it? <\/p>\n
728
\n00:41:52,560 –> 00:41:55,960
\nJesus sat down.
\nPaul stood up and beckoned with <\/p>\n
729
\n00:41:55,960 –> 00:41:58,120
\nthe hands.
\nI wonder. <\/p>\n
730
\n00:41:58,120 –> 00:42:01,640
\nWhy?
\nI wonder why? <\/p>\n
731
\n00:42:03,720 –> 00:42:07,720
\nWell, you see, I’m in the
\nsynagogue now, following the <\/p>\n
732
\n00:42:07,720 –> 00:42:09,160
\nexample of the Lord Jesus
\nChrist. <\/p>\n
733
\n00:42:09,880 –> 00:42:11,400
\nAnd I am.
\nTalking to you all and you must <\/p>\n
734
\n00:42:11,400 –> 00:42:15,160
\nwonder whoever is talking from
\nbehind that desk being poor. <\/p>\n
735
\n00:42:16,280 –> 00:42:18,360
\nSo I stand up and beckon with
\nthe hands and say I’m here. <\/p>\n
736
\n00:42:18,880 –> 00:42:22,680
\nNow you can all see me.
\nSo it looks as though he was <\/p>\n
737
\n00:42:22,680 –> 00:42:25,760
\nsmall and that’s why he stood
\nup. <\/p>\n
738
\n00:42:26,960 –> 00:42:31,040
\nThat’s why the name stuck.
\nThere’s a little bit more <\/p>\n
739
\n00:42:31,040 –> 00:42:37,400
\nevidence when they preached at
\nIconium, and an ancient legend <\/p>\n
740
\n00:42:37,400 –> 00:42:41,240
\nreminded the people there that
\nthe gods had once come down. <\/p>\n
741
\n00:42:41,240 –> 00:42:44,360
\nThe likeness of men had been
\nwell received by the people. <\/p>\n
742
\n00:42:44,360 –> 00:42:47,240
\nTwo people in the town, and
\nthere had been rich blessing as <\/p>\n
743
\n00:42:47,240 –> 00:42:49,560
\na consequence.
\nAnd the two gods were, they <\/p>\n
744
\n00:42:49,560 –> 00:42:57,240
\nthought, Hermes and Mercury.
\nI’m sorry, Jupiter and Mercury <\/p>\n
745
\n00:42:57,600 –> 00:43:00,040
\nor Zeus and Hermes?
\nI’ll get them right now. <\/p>\n
746
\n00:43:01,080 –> 00:43:04,320
\nWhen they thought that they were
\nthose two gods, they saw a big, <\/p>\n
747
\n00:43:04,320 –> 00:43:06,800
\ntall, outstanding chief of the
\ngods, and they saw the messenger<\/p>\n
748
\n00:43:06,800 –> 00:43:08,200
\nof the gods who carried their
\ncups. <\/p>\n
749
\n00:43:09,400 –> 00:43:12,480
\nAnd so thinking they were seeing
\nthe same thing all over again, <\/p>\n
750
\n00:43:12,480 –> 00:43:16,560
\nor hoping they were, they called
\nBarnabas Jupiter, and so they <\/p>\n
751
\n00:43:16,560 –> 00:43:18,320
\ncalled Hermes.
\nBecause he was the chief <\/p>\n
752
\n00:43:18,320 –> 00:43:19,920
\nspeaker.
\nHe talked a lot. <\/p>\n
753
\n00:43:19,920 –> 00:43:22,840
\nHe didn’t look much That seems
\nto have been their feeling. <\/p>\n
754
\n00:43:22,840 –> 00:43:26,240
\nThey chose the man with the
\nappearance to give the name of <\/p>\n
755
\n00:43:26,240 –> 00:43:28,360
\nthe chief of the gods to, and
\nthey gave the lesser name to the<\/p>\n
756
\n00:43:28,600 –> 00:43:33,840
\nsmall goddess stature of the
\nGreek and Roman pantheon, and <\/p>\n
757
\n00:43:33,840 –> 00:43:38,680
\nthey called Paul Hermes.
\nThe only other piece of evidence<\/p>\n
758
\n00:43:38,680 –> 00:43:42,040
\nI suppose bases upon is based
\nupon the slander which Paul had <\/p>\n
759
\n00:43:42,040 –> 00:43:45,040
\nto suffer in the his letters of
\nthe Corinthians, the second one,<\/p>\n
760
\n00:43:45,040 –> 00:43:47,400
\nwhere he said.
\nThat some people said about him <\/p>\n
761
\n00:43:47,680 –> 00:43:50,440
\nthat his letters are weighty and
\npowerful, but his speeches mean,<\/p>\n
762
\n00:43:50,600 –> 00:43:52,600
\nand his bodily presence
\ncontemptible. <\/p>\n
763
\n00:43:53,840 –> 00:43:57,200
\nWhen he himself took that up and
\nin some way admitted the charge,<\/p>\n
764
\n00:43:57,200 –> 00:43:59,560
\nand he said, who in presence and
\nbase amongst you? <\/p>\n
765
\n00:43:59,880 –> 00:44:02,040
\nAgain, there is perhaps some
\nindication that this was the <\/p>\n
766
\n00:44:02,040 –> 00:44:04,680
\nman’s smallest statue, not
\nparticularly prepossessing in <\/p>\n
767
\n00:44:04,680 –> 00:44:10,520
\nappearance.
\nSo that’s why Saul might have <\/p>\n
768
\n00:44:10,520 –> 00:44:14,920
\nbeen called for.
\nWhy did he choose the name now? <\/p>\n
769
\n00:44:14,920 –> 00:44:18,640
\nBecause somebody chose it.
\nJesus might have told him to use<\/p>\n
770
\n00:44:18,640 –> 00:44:20,960
\nit, of course, but he might have
\ntaken it from choice. <\/p>\n
771
\n00:44:23,080 –> 00:44:26,640
\nAnd can it not so well be that a
\nman who was accustomed to being <\/p>\n
772
\n00:44:26,640 –> 00:44:30,640
\nbig in the Jewish world, who
\nsought great things for himself,<\/p>\n
773
\n00:44:30,640 –> 00:44:34,600
\nwho was becoming a leader in the
\npersecuting community, had now <\/p>\n
774
\n00:44:35,360 –> 00:44:40,080
\ndied to an old life, being born
\nagain to Christ, become a little<\/p>\n
775
\n00:44:40,080 –> 00:44:42,840
\nchild in Christ, and wanted to
\ngrow up, and preferred to be <\/p>\n
776
\n00:44:42,840 –> 00:44:45,400
\nknown as the small man growing
\nup than the big man stooping <\/p>\n
777
\n00:44:45,400 –> 00:44:49,760
\ndown South.
\nSaul, which also is called Paul,<\/p>\n
778
\n00:44:50,840 –> 00:44:54,040
\nsays about his preaching work,
\nand he’s given his new name as <\/p>\n
779
\n00:44:54,040 –> 00:44:57,880
\nsoon as he opens his lips.
\nIt’s the first time we hear him <\/p>\n
780
\n00:44:57,880 –> 00:45:01,280
\ndoing anything in public that we
\nlearn that’s the name by which <\/p>\n
781
\n00:45:01,280 –> 00:45:07,720
\nhenceforth we are to know him.
\nNow that was on the island of <\/p>\n
782
\n00:45:07,720 –> 00:45:11,600
\nCyprus.
\nShortly after that, as we have <\/p>\n
783
\n00:45:11,600 –> 00:45:16,120
\nactually already read, they
\ncrossed the seas from Paphos to <\/p>\n
784
\n00:45:16,680 –> 00:45:21,280
\nthe Asia Minor coast and came to
\nPerga in Pamphaglia. <\/p>\n
785
\n00:45:22,320 –> 00:45:24,240
\nLater went on to the other
\nAntioch. <\/p>\n
786
\n00:45:24,280 –> 00:45:26,320
\nThere are two Antiochs in the
\nActs you will know. <\/p>\n
787
\n00:45:26,320 –> 00:45:31,840
\nThere’s the one on the corner
\nwithin the north-south border of<\/p>\n
788
\n00:45:31,840 –> 00:45:34,160
\nthe Promised Land.
\nThere’s the other one in the <\/p>\n
789
\n00:45:34,160 –> 00:45:37,720
\nmiddle of Asia Minor.
\nCalled Presidian Antioch, a <\/p>\n
790
\n00:45:37,720 –> 00:45:42,360
\ngreat marketing centre in the
\nAsian, Greek or Roman world. <\/p>\n
791
\n00:45:42,680 –> 00:45:46,000
\nThat’s the one they came to and
\nat which Paul gave the speech <\/p>\n
792
\n00:45:46,000 –> 00:45:50,480
\nwhich now we are to hear.
\nBut in the meanwhile John as <\/p>\n
793
\n00:45:50,480 –> 00:45:54,080
\ntheir minister John mark some
\nkind of blood relation to <\/p>\n
794
\n00:45:54,080 –> 00:45:57,440
\nBarnabas called Sister son.
\nBut that may not be the meaning <\/p>\n
795
\n00:45:57,440 –> 00:45:59,600
\nof the word.
\nBut at all events, some junior <\/p>\n
796
\n00:45:59,600 –> 00:46:03,480
\nblood relation of Barnabas goes
\nwith, goes from them and returns<\/p>\n
797
\n00:46:03,480 –> 00:46:08,480
\nto Jerusalem.
\nWe’re not told why he went back.<\/p>\n
798
\n00:46:10,240 –> 00:46:14,160
\nWe are told when we get to the
\nfurther repercussions of this <\/p>\n
799
\n00:46:14,160 –> 00:46:18,240
\nepisode, that he had gone with
\nthem from Pamphaglia and went <\/p>\n
800
\n00:46:18,240 –> 00:46:20,800
\nnot with them to the work.
\nSo it does look as though there <\/p>\n
801
\n00:46:20,800 –> 00:46:22,640
\nwas some dereliction on his
\npart. <\/p>\n
802
\n00:46:24,240 –> 00:46:27,200
\nIt does look as though it’s of
\none piece back with the man who <\/p>\n
803
\n00:46:27,840 –> 00:46:30,560
\nfollowing the Lord Jesus Christ
\nfrom the garden where he was <\/p>\n
804
\n00:46:30,560 –> 00:46:33,360
\narrested.
\nWas seized by the guards who had<\/p>\n
805
\n00:46:33,360 –> 00:46:36,480
\ntaken Jesus and fled from them,
\nleaving his garment in their <\/p>\n
806
\n00:46:36,480 –> 00:46:40,360
\nhands.
\nIt may indicate some kind of the<\/p>\n
807
\n00:46:40,360 –> 00:46:45,360
\nlong word is pusillanimity, I
\nthink lack of courage anyway, in<\/p>\n
808
\n00:46:45,360 –> 00:46:48,520
\nthe matter of this Barnabas and
\nthis matter of this mark that <\/p>\n
809
\n00:46:48,520 –> 00:46:51,360
\nmade him not very suitable for
\nthe work at that stage. <\/p>\n
810
\n00:46:51,360 –> 00:46:55,120
\nAnd if that was it, then from me
\nat least he has every sympathy, <\/p>\n
811
\n00:46:55,120 –> 00:46:56,440
\nbut he would have been
\nunsuitable. <\/p>\n
812
\n00:46:57,760 –> 00:47:00,960
\nSo he went back to Jerusalem
\nand. <\/p>\n
813
\n00:47:01,440 –> 00:47:05,280
\nBarnabas and Saul continue the
\nwork without him. <\/p>\n
814
\n00:47:06,960 –> 00:47:13,040
\nNo, not Barnabas and Saul.
\nThey’ve become Paul and Barnabas<\/p>\n
815
\n00:47:13,040 –> 00:47:16,640
\nnow.
\nProtocol has been inverted. <\/p>\n
816
\n00:47:17,720 –> 00:47:21,760
\nPaul takes the lead.
\nBarnabas takes the back seat. <\/p>\n
817
\n00:47:23,280 –> 00:47:27,000
\nIt’s very rarely indeed Barnabas
\nand Paul from now on. <\/p>\n
818
\n00:47:27,160 –> 00:47:29,880
\nIn fact, only one example
\nsprings to mind, and that was <\/p>\n
819
\n00:47:29,880 –> 00:47:32,600
\nwhen they went to Jerusalem over
\nthe matter that will shortly <\/p>\n
820
\n00:47:32,600 –> 00:47:35,400
\nengage our attention.
\nAnd the elders of Jerusalem, <\/p>\n
821
\n00:47:35,400 –> 00:47:38,280
\nbeing no doubt very conservative
\nin their protocol, said our <\/p>\n
822
\n00:47:38,280 –> 00:47:41,800
\nbeloved brothers Barnabas and
\nPaul have told us, and quite <\/p>\n
823
\n00:47:41,800 –> 00:47:44,000
\nright too.
\nBut still, in the eyes of the <\/p>\n
824
\n00:47:44,000 –> 00:47:48,480
\nhistorian, in the experience of
\nthe churches and by the nature <\/p>\n
825
\n00:47:48,480 –> 00:47:51,840
\nof their work, it now is well
\nand truly Paul and Barnabas. <\/p>\n
826
\n00:47:53,040 –> 00:47:56,040
\nPaul is the leader, Barnabas is
\nthe follower. <\/p>\n
827
\n00:47:56,880 –> 00:47:59,360
\nAs John the Baptist might have
\nsaid in the same circumstances <\/p>\n
828
\n00:47:59,480 –> 00:48:01,560
\nhe must increase, but I must
\ndecrease. <\/p>\n
829
\n00:48:02,360 –> 00:48:04,760
\nA smaller increase and a smaller
\ndecrease to power. <\/p>\n
830
\n00:48:04,760 –> 00:48:09,320
\nBut Paul became the head of that
\ncompany, so much so that at one <\/p>\n
831
\n00:48:09,320 –> 00:48:10,720
\npoint it’s called Paul and his
\ncompany. <\/p>\n
832
\n00:48:10,720 –> 00:48:12,440
\nAnd Barnes isn’t even named by
\nname. <\/p>\n
833
\n00:48:12,560 –> 00:48:17,480
\nWe read it only a moment ago.
\nSo Barnabas has gone nicely into<\/p>\n
834
\n00:48:17,480 –> 00:48:20,560
\nthe background now, where he
\nalways seems to have preferred <\/p>\n
835
\n00:48:20,560 –> 00:48:26,280
\nto be where he was, if he was
\nnot chosen as apostle when he <\/p>\n
836
\n00:48:26,280 –> 00:48:29,520
\ndid, if he did bring forth his
\ngifts and retire gracefully to <\/p>\n
837
\n00:48:29,520 –> 00:48:33,160
\nthe background when he did.
\nAnd we know he did, introduce <\/p>\n
838
\n00:48:33,160 –> 00:48:35,960
\nSaul to the apostles, and then
\nlet him get on with his work. <\/p>\n
839
\n00:48:37,240 –> 00:48:39,560
\nBut he did then going to find
\nhim, letting him be his <\/p>\n
840
\n00:48:39,560 –> 00:48:42,440
\ncompanion in Antioch.
\nWhat he has done now in assuming<\/p>\n
841
\n00:48:42,440 –> 00:48:45,320
\nthe second place in this company
\nof preachers, and where we shall<\/p>\n
842
\n00:48:45,360 –> 00:48:48,520
\nfind him, do yet once again
\nbefore we lose him from our <\/p>\n
843
\n00:48:48,520 –> 00:48:48,960
\nsight.\n<\/p><\/div>\n","protected":false},"excerpt":{"rendered":"
Class 1 from this series was used in GCT Episode 265. 1 00:00:00,080 –> 00:00:04,000 This…<\/p>\n","protected":false},"author":1,"featured_media":786,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"_monsterinsights_skip_tracking":false,"episode_type":"","audio_file":"https:\/\/anchor.fm\/s\/8765608\/podcast\/play\/78036422\/https%3A%2F%2Fd3ctxlq1ktw2nl.cloudfront.net%2Fstaging%2F2023-10-1%2Fd3d3144a-7fe8-f268-588d-9a1ae6084ded.mp3","podmotor_file_id":"","podmotor_episode_id":"","cover_image":"","cover_image_id":"","duration":"00:48:49","filesize":"44.32M","filesize_raw":"","date_recorded":"","explicit":"","block":""},"tags":[26],"series":[18],"class_list":["post-1029","podcast","type-podcast","status-publish","has-post-thumbnail","hentry","tag-season-6","series-gct-ext"],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t