This brief visit to the Holy City was a second crisis in Paul's career. He was now thrust forth upon his mission to the heathen. It was evident that he was not to look for success among his Jewish brethren. He lost no opportunity of appealing to them; but it was commonly with the same result as at Damascus and Jerusalem. Throughout life he carried with him this "great sorrow and unceasing pain of heart," that to his "kinsmen according to the flesh," for whose salvation he could consent to forfeit his own, his gospel was hid. In their eyes he was a traitor to Israel, and must count upon their enmity. Everything conspired to point in one direction: "Depart," the Divine voice had said, "for I will send thee far hence unto the Gentiles." And Paul obeyed. "I went," he relates here, "into the regions of Syria and Cilicia" (ver. 21).
To Tarsus, the Cilician capital, Saul voyaged from Judæa. So we learn from Acts ix. 30. His native place had the first claim on the Apostle after Jerusalem, and afforded the best starting-point for his independent mission. Syria, however, precedes Cilicia in the text; it was the leading province of these two, in which Paul was occupied during the fourteen years ensuing, and became the seat of distinguished Churches. In Antioch, the Syrian capital, Christianity was already planted (Acts xi. 19--21). The close connection of the Churches of these provinces, and their predominantly Gentile character, are both evident from the letter addressed to them subsequently by the Council of Jerusalem (Acts xv. 23, 24). Acts xv. 41 shows that a number of Christian societies owning Paul's authority were found at a later time in this region. And there was a highroad direct from Syro-Cilicia to Galatia, which Paul traversed in his second visit to the latter country (Acts xviii. 22, 23); so that the Galatians would doubtless be aware of the existence of these older Gentile Churches, and of their relation to Paul. He has no need to dwell on this first chapter of his missionary history. After but a fortnight's visit to Jerusalem, Paul went into these Gentile regions, and there for twice seven years--with what success was known to all--"preached the faith of which once he made havoc."
This period was divided into two parts. For five or six years the Apostle laboured alone; afterwards in conjunction with Barnabas, who invited his help at Antioch (Acts xi. 25, 26). Barnabas was Paul's senior, and had for some time held the leading position in the Church of Antioch; and Paul was personally indebted to this generous man (p. 82). He accepted the position of helper to Barnabas without any compromise of his higher authority, as yet held in reserve. He accompanied Barnabas to Jerusalem in 44 (or 45) A.D., with the contribution made by the Syrian Church for the relief of the famine-stricken Judean brethren--a visit which Paul seems here to forget.[28] But the Church at Jerusalem was at that time undergoing a severe persecution; its leaders were either in prison or in flight. The two delegates can have done little more than convey the moneys entrusted to them, and that with the utmost secrecy. Possibly Paul on this occasion never set foot inside the city. In any case, the event had no bearing on the Apostle's present contention.
[28] Acts xi. 27-30. It is significant that this ministration was sent "to the Elders."
Between this journey and the really important visit to Jerusalem introduced in chap. ii. 1, Barnabas and Paul undertook, at the prompting of the Holy Spirit expressed through the Church of Antioch (Acts xiii. 1-4), the missionary expedition described in Acts xiii., xiv. Under the trials of this journey the ascendancy of the younger evangelist became patent to all. Paul was marked out in the eyes of the Gentiles as their born leader, the Apostle of heathen Christianity. He appears to have taken the chief part in the discussion with the Judaists respecting circumcision, which immediately ensued at Antioch; and was put at the head of the deputation sent up to Jerusalem concerning this question. This was a turning-point in the Apostle's history. It brought about the public recognition of his leadership in the Church. The seal of man was now to be set upon the secret election of God.