The Second Missionary Journey

The Second Missionary Journey

After a season of mingled rest and ministry in their Home Church at Antioch, Paul is taken with an urge to again launch out upon missionary activities and approached Barnabas with the suggestion “let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do (literally how they hold)” (Acts 15:36) Apparently the suggestion was favorable to Barnabas and he proposed that they also take John Mark with them. John Mark enters the story at this time in a rather sudden and unexpected manner, but it is probable that he was one of they party who came with Judas and Silas from Jerusalem and, along with Silas, had also decided to stay in Antioch.

Paul, remembering with a certain amount of regret and bitterness, the first experience with John Mark, thought the proposal not at all expedient. As the two men discussed John Mark the contention between them became so sharp that “they departed asunder one from the other”, Barnabas going with John Mark to Cyprus and Paul going with Silas through Syria and Cilicia “confirming the Churches” (Acts 15:36-41)

To say the least, to come face to face with such a useless quarrel between the two foremost characters and leaders in “the Gospel of the Holy Spirit” is surprising; almost disgusting. At the very outset the question predominates as to why they did not take the matter before the Lord and secure the Holy Spirit’s guidance and solution. Perhaps the only consolation the story affords us is that we may certainly learn the needed lesson that human nature is weak in the best and must constantly be kept under the control and power of the Holy Spirit.

It becomes a rather useless pursuit to determine which one of these men was right. Possibly Paul’s reasoning was sound when he chose to mistrust one who had so easily deserted on the previous journey. But, again, Barnabas’ heart was right; and Christian, when he would seek to encourage a penitent worker. It might be added that the eventual outcome of John Mark’s life more than justified Barnabas’ position; for, later on, even Paul had to admit that this deserter had become “profitable to me for the ministry” (First Timothy 4:11; also Colossians 4:10; Philemon 1:24) Later on, Paul is also forced to speak in a loving manner regarding Barnabas’ ministry, as is discovered from a study of the Pauline Epistles.

Notwithstanding all this, we must not fail to see the movement of the Divine hand in all this. There is sufficient evidence available to believe that the events of Galatians 2:11-21 had transpired just shortly before the decision to launch out upon the second missionary journey. Peter had come down to Antioch from Jerusalem and, in his association with and preaching to the Gentiles, he had been as free and unhindered as Paul and Barnabas. But when a deputation arrived from Jerusalem, supposedly under orders and guidance of the Jerusalem Council, and particularly supposed to be carrying orders from the Apostle James, Peter became frightened and withdrew himself from amongst the Gentile believers.

In a very little while this dissimulation became of such proportions that even Barnabas was carried away with it. Only Paul alone, it seems, withstood this contention and, in the end, won out. In view of this, it is within the realm of possibility that the break between Paul and Barnabas was grounded more upon the aftermath of this grievous dissimulation than that of the stability of John Mark. Paul, had he lived in our day, might have said; ‘confidence in an unfaithful man in time of trouble is like a broken tooth or a foot out of joint.’

Thus, though Barnabas might even have presented the case for John Mark by insisting that he had marked how Paul and himself had returned safe and sound from the undertaking which he had so foolishly deserted, and recognizing the serious mistake he had committed, now wished to retrieve his foolish error by rejoining them, it may well be that he took the excuse of not desiring to go without John Mark as a means to “blow off” his feelings which had doubtless been wounded by the stinging rebuke from Paul when he, Paul’s partner, had gone over to the camp of the Judaizers. Whatever the intentions of Barnabas, the sad thing is that we come upon Barnabas no more in the New Testament story. All that we have is the claims of tradition which insist that he eventually went to Egypt to preach the Gospel there. However, some have even gone so far as to attribute the authorship of the book of Hebrews to Barnabas.

This sect of the Judaizers which upset the decorum of the Church at Antioch never did cease fighting Paul all the days of his ministry. After their second major defeat, by Paul here at Antioch, they contented themselves by spreading out, going from city to city where Paul had labored, seeking to bring Paul’s converts to an observance of Jewish rituals. In Galatia and in Corinth these Judaizers, much to the sorrow of Paul, were able to achieve great success. Something of the method of these evil doctrinalists is gathered from Paul’s statement in II Corinthians 3:1. Hence, in the light of subsequent events, it may be that Barnabas forfeited his position of leadership, as immediate assistant to Paul, because of his going over to the dissimulation.

Whatever the basic cause for the contention between Paul and Barnabas, Silas was selected by Paul to take the position which Barnabas had occupied during the whole of the first missionary journey. This Silas appears to have been a Roman citizen (Acts 16:37) and, as Acts 15:32 reports, a “prophet”. His being a “prophet” may have had something to do with Paul’s selection of him for a companion on this second journey.

To what extent the Church at Antioch was aware of the dissension between Paul and Barnabas we know not, but, as Paul and Silas departed on this second missionary endeavor, they were “commended by the brethren to the grace of God”; and there must of necessity be a considerable amount of wonderment as to why the same is not said of Barnabas and John Mark as they, about the same time, set out on their journey to Cyprus.

Coming, therefore, to the actual entrance of Paul upon his second missionary journey, we must be cognizant of the fact that, in so far s the first missionary endeavor is concerned, it is proper to state that Paul was mostly “trying his wings”; for his course of action, adventurous and dangerous at times as it was, did sweep only a rather limited circle around his native province. With this in mind, it will be quickly ascertained that, as Paul developed his second journey, he performed a far more perilous “flight”. As a matter of record, this second journey was not only the greatest he ever achieved, but is perhaps the most momentous endeavor ever recorded in the annals of the human race. Strangely enough, notwithstanding, when he set out upon this missionary trek, he possessed no idea of the magnitude or proportions which it was to assume; not even, actually, the direction it was to take!

The first leg of their journey took them through the provinces of Syria, to the north of Antioch, and Cilicia; their expressed purpose being to strengthen the Churches. Let us recall to our minds the notation already given that it was Paul’s principle not to “build upon another man’s foundation” (Romans 15:20) and that, therefore, these Syrian and Cilician Churches must have been the outcome of a previous effort on the part of Paul. Assuming that this is true, the Syrian Churches would have been partly or wholly the product of Paul’s ministry while in Antioch and the Churches in Cilicia, as previously determined, must be accounted for as the product of his ministry during the period between his departure from Jerusalem (Acts 9:30) and his return to Antioch with Barnabas (Acts 11:25)

As these two men continue their journey they come to Derbe and the to Lystra and it is here, on this second missionary journey, that Paul becomes aware of Timothy and desires to add him to his company. It is this addition of Timothy to the missionary band headed by Paul that presents the rather confusing admission that Paul caused him to become circumcised “because of the Jews that were in those parts” (Acts 16:3)

In that we are fully aware of Paul’s bold and defiant pronouncements against the necessity of this very ritual, in so far as salvation is concerned, how can it help but be asked why would he observe this ritual where Timothy was concerned and yet, when before the leading Jews of the Church in Jerusalem, absolutely refuse to observe the ritual upon Titus? Could it be that Paul was remembering his having been stoned here at Lystra? Or did he finally give way; if only temporarily, to the pressure of the Judaizers? These and many other questions arise which can only be answered by Paul’s own declaration that he was ever determined to be “made all things unto men, that I might by all means save some” (see I Corinthians 9:19-22)

With Timothy a member of their band “they went on their way through the cities” and as a part of their program “they delivered them the decrees to keep which had been ordained of the Apostles and Elders that were at Jerusalem” (Acts 16:4) This is the first recorded instance of Paul’s leaving written documents for the Churches. From such a lowly beginning was to spring the writing and delivery of his many Epistles. And it is in these Church letters which Paul wrote that we come to understand that Timothy was of a delicate complexion, a timid soul with a rather sensitive nature, but, as well, a charming sense and manner.

In due course their journey took them to, and passed them through, the region of Phrygia and Galatia. In this Phrygian-Galatians country Paul reached the limits; the outer boundary, of his former effort. And when his party “assayed to go into Bithynia”, the “Spirit of Jesus suffered them not” (Acts 16:6-7) Obedient to the leadings of the Holy Spirit they turned about and came to Troas, a seaport on the Aegean Sea and directly across from the country of Macedonia (Acts 16:8)

By the time they were situated in Troas the trip from the Syrian Antioch must have occupied several months; or even years. But, strangely enough, concerning this long, laborious period of Paul’s labors we are given no details whatever with the exception of those scant items which may be gleaned from the Epistle to the Galatians; with which Church he worked during this journey. Apparently the plan of the Holy Spirit in dictating to Luke the book of Acts was to report only that which was most novel and characteristic in each journey, passing over, as in the example now before us, all his repeated visits to the same scenes. Undeniably there are thus several blank in the history of Paul’s life which were in reality as full of interest as those portions of his life which are more or less fully described.

To give an example of this fact, we need only to consider II Corinthians 11:23-27. In this second letter to the Corinthian believers Paul asks them, in a sarcastic expose of those who trusted in the flesh, “are they ministers”? The he insists “I am more!” Going on to list

(1) in labor more abundant

(2) in stripes above measure

(3) in prisons frequent

(4) in deaths oft

(5) of the Jews five time received I forty stripes save one

(6) thrice I was beaten with rods

(7) once I was stoned

(8) thrice I suffered shipwreck

(9) a night and a day have I been in the deep

(10) in journeying often

(11) in perils of water

(12) in perils of robbers

(13) in perils by mine own countrymen

(14) in perils by the heathen (Gentiles)

(15) in perils in the city

(16) in perils in the wilderness

(17) in perils in the sea

(18) in perils among false brethren

(19) in weariness and painfulness, in watching often, in hunger and thirst, in fasting often, in cold and nakedness.

The interesting comparison is that, of the items listed in this amazing and extraordinary catalogue of events in the life of Paul, the book of Acts mentions very few. To illustrate, of the five Jewish scourging, Acts does not mention a single one; of the three Roman beatings with a rod it mentions only one; not even one of the three shipwrecks is mentioned; for the shipwreck which it does record in full detail happened at a later date then that ascribed to Paul’s letters to the Corinthians. The one stoning it records. Beyond this the book of Acts is strangely silent, causing us to believe that it was no part of the design of the Holy Spirit to exaggerate the figure of the hero about whom He was reporting!

Allowing this privilege to the Holy Spirit, the question does arise how many of these incidents which Paul records in II Corinthians 11:23-27 actually happened to him and his company on this particular missionary effort? The answer, even allowing for many conjectures, must be left for eternity to answer.

As Paul and Silas and their group took up temporary residence in Troas it is logical to suppose that they experienced some feeling of keep disappointment because of not being permitted to enter into Asia, particularlyBithynia, to preach the Gospel. Even men of the stature of Paul and Silas had to discover that when God says “no” His leading is to be accepted and unquestioned. Paul and Silas were learning that all Christian workers, though they must learn to exploit their reason to the fullest extent, must also comprehend that the mind of the Spirit often times has far larger plans in view than human reason can determine. In so far as the spiritual-history of Paul and Silas is concerned, it was well that their mind and heart were fully attuned to the voice of the Spirit.

Having fully obeyed the direction of the Holy Spirit, two important events occurred at Troas

(1) Paul was given a vision in the night in which he saw a Macedonian who besought him to “come over into Macedonia, and help us”.

(2) Luke, disciple and personal physician to Paul, joined the missionary party, introducing himself in Acts 16:10 by the use of the pronoun “we”.

Galatians 4:12-15 seems to imply that Paul had become desperately ill about this same time; this accounts possibly for the presence of “the beloved physician” among the missionary party at this time.

Concerning the night vision, it was the Holy Spirit’s directive that the Gospel is now to be preached in Europe by Paul and his company. There seems little reason to doubt that Paul was aware of the Holy Spirit’s intention from Luke records (Acts 16:10) that “when he had seen the vision, straightway we sought to go forth into Macedonia, concluding the God had called us to preach the Gospel unto them”. Shortly thereafter, setting sail they “made a straight course to Samothrace, and to Neapolis, and from thence to Philippi” (Acts 16:11-12)

Here at Philippi Paul and his workers “tarry certain days” undoubtedly casting about for an opening to commence their work in the European province (Acts 16:12) Their problem seem to have been somewhat magnified due to the fact that Philippi does not appear to have had a synagogue in its midst; so on the Sabbath day they were forced to go forth “without the gate by a river side, where there was reputed to be a place of prayer”. Acts 16:13 gives the impression that Paul and his group found only a small number of women at this place of prayer “we sat down and spake unto the women that were come together”. Luke makes no mention whatsoever of any men, apart from the missionary party, meeting here.

Lydia, “a seller of purple”, had the distinction of becoming the first convert in Europe; for her “heart the Lord opened to give heed unto the things which were spoken by Paul” (Acts 16:14) This female merchant who dealt in purple goods imported from the East immediately established the missionaries in her home to remain there for the duration of their stay in Philippi. In this manner began the work in Europe.

As noted in the introductory statements, the passage of Paul from Asia to Europe denotes the taking effect of a great providential program of which, being that we are member of the Western world, we cannot consider without experiencing the profoundest-thankfulness. Because the Christian religion arose in Asia and among the Oriental peoples, it would be natural to expect that it, as have all the other religions that originated in that area, would spread first among those races to which the Jewish people were in greatest kinship. Thus, instead of moving Westward into Europe and the Americas, it would have traveled eastward, penetrating into Arabia and, eventually, taking possession of the vast area where the faith of the prophet Mohammed now holds sway. Eventually it might even have visited the wandering tribes of Central Asia and, thence, piercing its way down through the snowy passes of the lofty Himalayas reared its Churches on the banks of the Ganges, the Indus, and the Godavery.

Indeed, it might have even traveled to the far country of China, there to deliver the teeming, swarming millions who are held in the cold secularism of the revered Confucius. Could we conceive of such a thing as having happened, today missionaries from India, Japan, China, and other points of the Oriental world would be coming to England and America and the countries of Western Europe to tell forth the story of the Cross. But not so! Providence conferred upon Europe and the West a blessed priority; to the extent that the fate of the North and South American continent was decided and determined when Paul and his workers crossed the Aegean.

Truly, if men owe much to Christ, women owe far more; for Christ delivered women from the literal degradation of being man’s slave and plaything, raising her to the literal status of friend and equal in the eyes of Heaven. It also must not be overlooked that women have added a new glory to Christ’s religion as the direct result of the fineness and dignity with which it is invested when embodied in the female character.

And so this woman, Lydia, and “her household” were baptized into the faith (Acts 16:15) Lydia proved, in her day, as many are proving in modern days, that a strong, religious head of a family exerts a blessed and helpful influence throughout the household. In Lydia’s case the “household” may be considered to have included only servants; although the presence of children, even her own children, cannot positively be denied. In so far as the “household” of Lydia in concerned, of the several examples of household who became Christian (Cornelius, Philippian Jailor’s, Crispus – Acts 10:2: 16:34; 18:18; Stephanas – I Corinthians 1:2, 16; Nobleman of Cana, Lazarus – John 4:53: 11:5), and which are referred to in the New Testament, here alone we are not given the information, directly of indirectly, of the faith of all the members of the family. Therefore, it is to be assumed that the words “and her household” indicated that all were converted whether the household included only grown people or both children and adults.

Before many days had passed Paul found himself in conflict with the spirit of an evil demon that had taken up its residence in the body of a young girl. The story seems to imply that Paul and workers made the river-side prayer-place the site where they worshipped and preached (Acts 16:16) It so happened, as they made their way daily to this place of prayer and worship, that they were met several times by a “certain maid having a spirit of divination; who brought her masters much gain by soothsaying”. Not only did this young lady meet the believers as they made their journey to the river-side, but she followed after them, crying out, “these men are servants of the Most High God, who proclaim unto you the way of salvation” (Acts 16:17) And, as Acts 16:18 points out, “this she did for many days”.

During the earthly ministry of Christ demons had recognized His person and understood His mission, and are reported on one occasion as crying out “I know Thee who Thou art, the Holy One of God”(Mark 1:24 with Acts 19:15) The demon residing within the body of the damsel also understood the mission of the Apostles. And for this, and other powers of divination, the townspeople gave her masters considerable sums of money; for after her cruel visitation of this demonic spirit, several of the local townspeople had entered into partnership to fully exploit her prestige as a “medium”.

The whole situation disturbed Paul to a considerable extent; he became “sore troubled”. Each time that Paul and his group would pass by in the vicinity of this girl she would cry out under the guidance of the evil spirit. No doubt Paul, who quickly realized that she, was under full control and possessed by a demon; or possibly demons, was disturbed because of her continual outcries, being also much angered on hearing himself and his group praised by an unclean being. Beyond this, however, he must have desired to save this unfortunate girl whom, it might have been said, was perhaps begging for deliverance in her persistent following of the believers.

When the proper moment arrived Paul stopped his journey to the river-side prayer rendezvous and, turning about face, fiercely commanded the troublesome demon “in the name of Jesus Christ to come out of her” (Acts 16:18) Luke reports that “it came out that very hour”. But Paul was to discover, as he may have known intimately by this time, Satan never rests. He had been successful in overcoming and doing away with the opposition that Satan offered through the activities of the demon-possessed girl, but in that moment of victory he discovered Satan raising up another channel of opposition in the form of “the Philippian spirit of commerce and trade”. Paul and company now found themselves aligned against the Philippian spirit of commercial enterprise.

This Philippian incident supplies us with the information, and interesting observation, that even when men’s source of sinful income is destroyed by God’s power working in the lives and actions of His human instruments, he turns with hatred and viciousness upon those whom he deems as responsible for his loss. This is amply illustrated in the actions of this girl’s human masters who, when they “saw that the hope of their gain was gone”, “laid hold on Paul and Silas and angrily dragged them into the marketplace judgment seat; before the rulers” (Acts 16:19) Here, in the exchange of words that followed, these human leeches of Philippi charge Paul and Silas with the crime of being Jews who, as such, were exceedingly troubling the city, setting forth adverse and strange customs which it certainly was not lawful for them, being Romans, to observe (Acts 16:20-21)

By some means the prosecution carried their point for it is written that “the multitude rose up together against them (Paul and Silas)” (Acts 16:22) The best conclusion is that, seeing the action took place in the marketplace, the marketplace mob, or rabble, joined their voices in this charge against the missionaries and that it was almost a mob violence that forced the magistrate, and the others who may have assisted him, to yield to their cry for vengeance.

As is always the ways of sin, these prosecutors had been careful not to express their real grievance before the court. They well knew and understood the severity which Rome showed in dealing with all professed sorcerers. Hence, much like the Jewish mob who cried out for the blood of Christ, they sought to justify themselves by alleging that they had healed these men into court because of their offence against the public order. In the process of presenting their case, deliberately or unintentionally, they confused these Christians with the Jews. The prosecutors possibly thought it was a stroke of judicial genius; for they wisely comprehended that Rome did grant the Jews freedom of worship, but cast a most unfriendly eye upon any proselytism of the Oriental cults. The Roman emperors, Claudius especially, made great boast of rigid fidelity to the national gods. In view of this, the prosecutors experienced little difficulty in carrying their case.

Although the text is somewhat indefinite in its statement that the “magistrates rent their garments off them”; to the end that there is some question as to whether the missionaries garments or the magistrates garments are intended, but it is generally accepted that it was the garments of Paul and Silas that were torn from off their bodies. It is conceivable that assistance was forthcoming from the market place mob. After this was accomplished “they laid many stripes upon them, cast them into prison, charging the jailor to keep them safely” (Acts 16:22-23)

This story is one of the few pictures given of the suffering endured by the Apostles when they purposed to preach the Gospel. Paul and Silas had been cruelly; and we may well imagine, gleefully beaten with rods and rushed off to a Roman dungeon. The rods would have made their back and legs a solid bleeding, throbbing wound. Because the keeper of the prison had been charged with keeping them safely, it is conceded that he would have place them in stocks in the inner most reaches of a partly or wholly underground prison. The jailer would have undoubtedly placed them in stocks because the Roman Law provided that if such prisoners escaped he himself would have to pay for the escape with his own life.

If this prison were as most of them, it would be on the order of what is today known as a dungeon. The cell in which they would be placed, if it may be called as such, placed there with their wounded legs first bound tightly with cords and then placed in stocks, would be like all the other Roman prisons; dank, low-ceilinged and windowless, a stinking cellar. Into such surroundings were Paul and Silas thrown and left as those who were condemned to death. In the darkness and bodily misery all the company they had near at hand was spiders, large and vicious rats, and other hideous creatures of the twilight world.

However, there were other prisoners housed here; on the same floor in adjoining chambers or cells, and, possibly, some in rooms above or below Paul and Silas. Towards the midnight hour these prisoners began to be awakened from their sleep by a strange sound. They soon discovered that the strange, yet eerie noise, originated from the inner prison where Paul and Silas had been “escorted”. The explanation was very simple; the missionaries were in no condition to sleep, but no amount of suffering could prevent their voices from rising in praise to God. In amazement the other prisoners listened to a new thing in their experience.

Thus, midnight; next to the hour before dawn the darkest hour, finds Paul and Silas praying and singing hymns unto God with “the prisoners listening to them” (Acts 16:25) God, who was “listening” to the faith of Paul and Silas, soon responded with an earthquake (Acts 16:26) Someone with a flair for words has opined that “the earthquake which shook the Philippian jail to its very foundation was the voice of God calling out for the deliverance of Paul and Silas”. The record does not even infer this, but it is reported that every bolted door was opened wide and every chained prisoner was released. The whole incident is a good reminder of the truth that at the last day men shall respond to the voice of God, in whatever manner He may choose to speak, either in judgment for sin or heavenly reward for righteousness.

In the confusion that followed the earthquake, or as a result of the earthquake itself, the jailor was awakened and, in the stress and strain of the moment, impulsively drew his Roman short-sword, the implement of war for which the Romans were famous, and, recognizing that he was personally answerable with his life for the prisoners under his charge, thought to escape disgrace and dishonor by means of suicide (Acts 16:27)

It is at this juncture in the story that some pertinent questions arise

(1) Did Paul somehow see the jailor from out of the midnight darkness of the dungeon in which he was located?

(2) Did Paul hear the tell-tale movement of the jailor as he prepared to embark upon his suicidal adventure?

(3) Was Paul peculiarly led by the Holy Spirit so as to know the circumstances?

The unadorned truth is that we have no way of knowing what moved Paul to save the jailor’s life by a loud call; only that he was responsible in saving this bereft man from a suicide’s grave.

Then, again, it might also be asked, how did Paul actually know that one of the prisoners had taken this unexpected opportunity which presented itself and consequently escaped? To answer this question we have to fully understand that Paul was filled with, and led of, the Holy Spirit of God; and to such a man God reveals wondrous things! What is more, the circumstance does give a glimpse of the mighty, workable faith that Paul had in God. It was the midnight hour when there was apparently no light of any kind visible. Out of the depth of this prison darkness Paul calls forth to the jailor “do thyself no harm; for we are all here”. The obvious conclusion can only be that Paul could have only known that “we are all here” because of his utter and complete confidence in the leadings and workings of the God he worshipped.

If no one else apart from Paul and Silas recognized the super naturalness of that which had just happened, the jailor did so and attributed all that had happened to the power of God. Some students feel that this action reveals that the jailor was at least dimly acquainted with Paul’s messages and work, in which he had engaged since coming to Philippi, and even in his restricted knowledge he was led to seek for salvation. Of this we cannot be positive, but the jailer did cry out with what has become one of the great sayings of the New Testament “sirs, what must I do to be saved?” (Acts 16:30)

The beseeching cry of the jailor caused Paul to immediately seize a God-given opportunity, so that, upon being “brought out” from the dungeon, he preached the “word of the Lord unto him, with all that were in his house” (Acts 16:32) This preaching service resulted in the conversion of the jailor, and all the members of his house, and the jailor began immediately to make restitution by washing the stripes Paul and Silas had received and also by feeding them (Acts 16:33-34) In a matter of fact manner, Luke records that the jailor “rejoiced, believing in God with all his house”.

When the new day had come, whether it was because of the report of the earthquake and subsequent events, or the result of a guilty conscience smiting them, the city magistrates experienced a change of heart and sent word for Paul and Silas to be released from custody without any further judgment being exacted upon them (Acts 16:35-40) It was undoubtedly the magistrate’s method of saying to Paul and Silas that they actually had no case against them. Slightly embarrassing them, Paul’s instant response to this proposed leniency was “they have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? Nay verily; but let them come themselves and fetch us out”. So Paul “has his revenge” in that he forced the magistrates to come personally to the prison and escort himself and Silas out.

Considerably humbled by their hasty action, the magistrates plead with Paul and Silas to “go away from the city”. There is no indication that Paul objected to this request; the brief word is that “when they had seen the brethren, they comforted them, and departed”. However, scholars have pointed out that, since Luke does not use the personal pronoun “we” in the next few incidents, but rather “they”, he must have been left behind inPhilippi for a season to guide the footsteps of the newly born Church. This, of course, is conjecture, but Luke’s method of narration does appear to imply such a circumstance.