使徒行传生命读经 · 第40篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 六 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (6)

1读经：使徒行传十四章二十一至二十八节。在本篇信息中，我们要来看行传

2十四章二十一节下半至二十八节。

2Scripture Reading: Acts 14:21-28 In this message we shall consider 14:21b-28

坚固门徒

ESTABLISHING THE DISCIPLES

并在各召会中选立长老

AND APPOINTING ELDERS IN EVERY CHURCH

3保罗和巴拿巴对特庇城传了福音，使好些人作了门徒之后，（徒十四～21上，）『就回路司得、以哥念、安提阿去。』（徒十四21下。）这不是他们受差遣开始这次尽职旅程的安提阿；（徒十三1；）乃是彼西底的安提阿，是在小亚细亚。

3After Paul and Barnabas brought the good news to the city of Derbe and made a considerable number of disciples (vv. 20-21 a), “they returned to Lystra and 20 to Iconium and to Antioch” (v. 21b). This is not the Antioch from which they were sent out on this journey of ministry (13:1); rather, it is the Antioch in Pisidia, the Antioch in Asia Minor.

坚固门徒的魂

Establishing the Souls of the Disciples

4十四章二十二节说，保罗和巴拿巴『坚固门徒的魂，劝勉他们恒守信仰，又说，我们进入神的国，必须经历许多患难。』这里他们所关心的不是门徒的灵，乃是他们的魂。人的魂是由人的心思、情感、意志所组成的。坚固门徒的魂，就是：

4Acts 14:22 says that Paul and Barnabas were “establishing the souls of the disciples, and entreating them to continue in the faith, and saying that through many tribulations we must enter into the kingdom of God.” Here their concern was not for the spirits of the disciples but for their souls. Man’s soul is composed of man’s mind, emotion, and will. To establish the souls

（一）坚固他们的心思，使他们认识并领会主和关于主的事；（林前

of the disciples is to establish them in their mind, that they may know and understand the Lord and the

5二16，腓三10；）（二）坚固他们的情感，使他们爱主并有心为著主的权益；（可十二30，罗十六4;）(三)坚固他们的意志，使他们刚强与主同在，行主所喜悦的事。(徒十一，西一10，帖前四1。)因此，坚固门徒的魂就是坚固他们的心思、情感和意志。

5things concerning Him (1 Cor. 2:16; Phil. 3:10); in their emotion, that they may love the Lord and have a heart for the Lord’s interest (Mark 12:30; Rom. 16:4); and in their will, that they may be strong to remain with the Lord and do the things that please the Lord (Acts 11:23; Col. 1:10; 1 Thes. 4:1). Therefore, to 23 establish the souls of the disciples is to establish them in their mind, emotion, and will.

劝勉门徒恒守信仰

Entreating the Disciples to Continue in the Faith

6按照二十二节，保罗和巴拿巴劝勉门徒恒守信仰。在十三章四十三节，他们劝勉信徒要一直留于神的恩中，在这里却劝勉信徒恒守信仰。恒守信仰，比一直留于神的恩中难。二十二节的信仰，和六章七节的一样，是客观的信仰，指信徒所相信关于基督的身位和工作。新约关于基督的身位和祂救赎工作的全部启示，都是神新约经纶的信仰。（罗十六26。）

6According to Acts 14:22, Paul and Barnabas entreated the disciples to continue in the faith. In 13:43 they appealed to the believers to continue in the grace of God, but here they entreated them to continue in the faith. To continue in the faith is more difficult than to continue in the grace of God. As in 6:7, the faith in 14:22 is the objective faith. It refers to what the believers believe in concerning Christ’s Person and work. The entire revelation of the New Testament concerning Christ and His redemptive work is considered the faith of God’s New Testament economy (Rom. 16:26).

7我们若领会信仰是甚么，就会领悟恒守信仰比一直留于恩中深。一直留于神的恩中，就是享受三一神。但我们要恒守信仰，不仅需要操练灵来享受三一神，更需要操练心思来研读新约的启示，这一切的启示都包括在客观的信仰里。今天许多基督徒不知道新约关于神经纶的全部启示是甚么。这光景是何等可怜！我们若不认识甚么是客观的信仰，必然不能恒守信仰。使徒在十四章二十二节的劝勉，比在十三章四十三节的更往前。我们已经看见，在十三章四十三节，信徒受劝要一直留于神的恩中；这就是说，他们受勉励要一直留在对于三一神作恩典的享受里。如今在十四章二十二节，他们受劝勉恒守信仰；这就是说，他们受勉励要认识并恒守关于神新约经纶的完全启示，这启示是非常深奥的。

7If we understand what the faith is, then we shall realize that continuing in the faith is a deeper matter than continuing in the grace. To continue in the grace of God is to enjoy the Triune God. But in order to continue in the faith, we need not only to exercise our spirit to enjoy the Triune God, but we also need to exercise our minds to study the New Testament revelation, all of which is included in the objective faith. Today many Christians do not know what is the entire revelation of the New Testament concerning God’secon o my. How poor is the situation concerning this! If we do not know what the objective faith is, we certainly cannot continue in it. The apostles’ entreaty in 14:22 is an improvement over that in 13:43. We have seen that in 13:43 the believers were persuaded to continue in the grace of God; that is, they were encouraged to continue in the enjoyment of the Triune God as grace. Now in 14:22 they are entreated to continue in the faith; that is, they are encouraged to know and continue in the full revelation concerning God’s New Testament economy, a matter that is very deep and profound

8在路司得、以哥念和安提阿的信徒，信主还不到一年。保罗和巴拿巴初次访问那些城的时候，召会才建立起来。然后保罗和巴拿巴离开，往别处去，至终又回到路司得、以哥念和安提阿。我们看过，他们劝勉那里的门徒，不仅要一直留于神的恩中，也要恒守信仰。十三章一直留在神的恩中这话，是对初蒙恩者说的。他们得救后，使徒随即劝他们留在对三一神的享受中。路司得、以哥念、安提阿的信徒必定留于神的恩中一段时候了。按行传十四章所指明的，在那段时间，他们必定学了相当多神新约的经纶。他们所学的成了他们信仰的知识。基于这点，使徒就劝勉他们恒守信仰。

8The believers at Lystra, Iconium, and Antioch had been believers less than a year. When Paul and Barnabas first visited those cities, churches were raised up. Then Paul and Barnabas left for other places and eventually returned to Lystra, Iconium, and Antioch. As we have seen, they entreated the disciples there to continue not only in the grace but also in the faith. The word about continuing in the grace of God was given in chapter thirteen to new converts. Immediately after they were saved, they were persuaded by the apostles to stay in the enjoyment of the Triune God. The believers at Lystra, Iconium, and Antioch must have continued in the grace of God for some time. According to what is indicated in Acts 14, they must have learned quite much of God’s New Testament economy during that period of time. What they learned became for them the knowledge of the faith. Based upon this, the apostles entreated them to continue in the faith

进入神的国，必须经历许多患难神圣生命的国

Entering into the Kingdom of God through Many Tribulations a kingdom of the divine life

9在二十二节，保罗和巴拿巴告诉门徒说，『我们进入神的国，必须经历许多患难。』许多人认为，神的国仅仅是神作王管治人的范围。按照这领会，神的国仅仅是神管治祂子民的范围。我不是说这领会不对，但这是肤浅、天然的。神的国是使徒在行传所传讲的主题。（徒八12，十九8，二十25，二八23，31。）这不是眼所能见物质的国，乃是神圣生命的国。这是基督作生命扩展到祂的信徒里，形成神在祂生命里管治的范围。

9In 14:22 we see that Paul and Barnabas told the disciples that “through many tribulations we must enter into the kingdom of God.” Many think that the kingdom of God is merely a sphere where God may rule over people as the King. According to this understanding, the kingdom of God is simply a realm where God rules over His people. I do not say that this understanding is wrong, but it is superficial and natural. The kingdom of God was a main subject of the apostles’ preaching in Acts (8:12; 19:8; 20:25; 28:23, 31). It is not a material kingdom visible to human sight, but a kingdom of the divine life. It is the spreading of Christ as life to His believers to form a realm in which God rules in His life.

基督作生命的种子，撒到信徒里面

Christ as the Seed of Life Sown into the Believers

10神的国乃是救主（路十七21）作生命的种子，撒到他的信徒，就是神的选民里面，（可四3，26，）并发展为一个范围，就是神的国，使神在祂神圣的生命里，能在其中掌权。神国的入门是重生，（约三5，）牠的发展是信徒在神圣生命里的长大。（彼后一3～11。）神的国在今天是召会生活，是忠信的信徒在其中生活的；（罗十四17；）这国要发展为要来的国度，作得胜圣徒在千年国里（启二十4，6）所承受的赏赐。（加五21，弗五5。）至终，神的国要完成于新耶路撒冷，作神永远的国，就是神永远生命之永远福分的永远范围，在新天新地里给神所有的赎民享受，直到永远。（启

10kingdom of God is the Savior Himself (Luke 17:21) as the seed of life sown into His believers, God’s chosen people (Mark 4:3, 26), and developing into a realm in which God may rule as His kingdom in His divine life. Its entrance is regeneration (John 3:5), and its development is the believers’ growth in the divine life (2 Pet. 1:3-11). It is the church life today, in which the faithful believers live (Rom. 14:17), and it will develop into the coming kingdom as an inheritance reward (Gal. 5:21; Eph. 5:5) to the overcoming saints in the millennium (Rev. 20:4, 6). Eventually, it will consummate in the New Jerusalem as the eternal kingdom of God, an eternal realm of the eternal blessing of God’s eternal life for all God’s redeemed to enjoy in the new heaven and new earth for eternity (Rev. 21:1-4; 22:1-5, 14

11二一1～4，二二1～5，14。）

12在二十二节，保罗劝勉那些恒守信仰的信徒说，我们进入神的国，必须经历许多患难。你以为保罗仅仅把神的国看作神管治祂子民的范围，以为我们进入这范围必须经历许多患难么？保罗可能认为神的国是神管治祂子民的范围，但这必定不是祂对神国主要的思想。我们需要记得，保罗是劝勉一些长进的信徒。他们不仅留于神的恩中，也恒守信仰。恒守信仰的嘱咐，比留于恩中更深更高。因此，保罗在二十二节所劝勉的那些人，乃是在神圣的事上有些学习的人。保罗告诉他们进入神的国，必须经历许多患难，他必定认为神的国不只是神在其中掌权作王的客观范围。保罗对神的国主要的思想是甚么？我们要认识这点，就需要领悟，按著新约，神的国不是眼所能见，物质的范围。实际上，神的国乃是一个人位，就是主耶稣基督自己。法利赛人以神的国问主耶稣，『耶稣回答说，神的国来到，不是观察得到的；人也不得说，看哪，在这里，或说，在那里；因为看哪，神的国就在你们中间。』（路十七20～21。）这段话证明，神的国就是救主自己，祂就在他们中间。救主在那里，那里就有神的国。所以祂能说，神的国就在法利赛人中间。路加十七章17:20二十节主的话指明，这国来到不是观察得到的；这就是说，这国是属灵的，不是物质的、看得见的。在四福音里，主耶稣将祂自己作为国度的种子撒到祂的门徒里面。这国度种子的发展开始于使徒行传，继续于所有的书信，而在启示录完成、收成。按主的话和保罗的领会，神的国不是物质的范围。神的国乃是属灵、神圣的、甚至是人位的。国度乃是基督作种子撒到祂的选民的心里。我们的心是土壤，让国度的种子撒在其中，并在其中发展。我们已经指出，这国度的种子是撒在福音书里，发展于使徒行传和书信，而完成于启示录中的收成。这是神的国正确的定义。

12In Acts 14:22 Paul entreated the believers who were continuing in the faith to realize that through many tribulations we must enter into the kingdom of God. Do you think that Paul regarded the kingdom of God only as a realm where God’sp eople are under His ruling, and that to enter into this realm we must pass through tribulation? Paul may have had the thought that the kingdom of God is a realm in which God rules over His people, but this certainly was not his main thought concerning the kingdom of God. We need to remember that Paul was entreating disciples who were somewhat advanced. They were continuing not only in the grace of God but also in the faith. The charge to continue in the faith is both deeper and higher than that to continue in the grace. Therefore, those whom Paul was entreating in 14:22 were somewhat learned in divine things. In telling them that they must enter the kingdom of God through much tribulation, Paul certainly regarded the kingdom as something more than an objective realm in which God rules as the King. What, then, was Paul’s main thought concerning the kingdom of God? If we would know this, we need to realize that according to the New Testament the kingdom of God is not a visible, material realm. Actually, the kingdom of God is a Person, the Lord Jesus Christ Himself. When He was questioned by the Pharisees about the kingdom, “He answered them and said, The kingdom of God does not come with observation; nor will they say, Look, here! Or, There! For behold, the kingdom of God is among you” (Luke 17:20-21). As the context proves, the kingdom of God is the Savior Himself, who was among the Pharisees. Wherever the Savior is, there is the kingdom of God. This was the reason He could say that the kingdom was among the Pharisees. As the Lord’sword in Luke indicates, this kingdom does not come with observation; that is, it is spiritual, not material and visible. In the four Gospels the Lord Jesus sowed Himself as the seed of the kingdom into His disciples. The development of this kingdom seed begins in Acts and continues in all the Epistles. This development reaches its consummation—the harvest—in the book of Revelation. According to the Lord’sword and Paul’s understanding, the kingdom of God is not a material realm. Rather, the kingdom is spiritual, divine, and even personal. The kingdom is Christ as the seed sown into the hearts of His chosen people. Our hearts are the soil into which the kingdom seed is sown and in which this seed develops. As we have pointed out, the seed of the kingdom is sown in the Gospels, it develops in Acts and the Epistles, and it consummates with the harvest in Revelation. This is the proper definition of the kingdom of God.

进入对复活基督作神国的完全享受

Entering into the Full Enjoyment of the Resurrected Christ as the Kingdom of God

13我们既然看见，神的国乃是基督作种子撒到我们里面，发展，并完成于收成，我们就需要问，进入神的国是甚么意思。进入神的国就是进入对基督作神国的完全享受。我们可能不明白，享受基督作神的国是甚么意思。全世界都反对神的子民进入对基督作神国的完全享受。譬如，犹太教已经被撒但所篡夺并利用，阻挠信徒进入这享受。许多世纪以来，别种形式的宗教－天主教、更正教、回教－也曾被神的仇敌利用，阻止神的子民进入对包罗万有的基督作神国的完全享受。

13Now that we have seen that the kingdom of God is Christ as the seed that is sown into us, develops, and consummates in a harvest, we need to ask what it means to enter into the kingdom. To enter into the kingdom of God is to enter into the full enjoyment of Christ as the kingdom. However, we may not understand what it means to enjoy Christ as the kingdom. The whole world opposes the entering of God’sp eople into the full enjoyment of Christ as the kingdom. Judaism, for example, has been usurped and utilized by Satan to frustrate the believers from entering this enjoyment. Throughout the centuries, other forms of religion — Catholicism, Protestantism, and Islam—have also been used by God’se ne my to keep God’s people from entering into the full enjoyment of the all - inclusive Christ as the kingdom of God.

14行传一章三节告诉我们，复活的基督四十天之久向门徒显现，讲说『神国的事。』彼得和那一百二十人都被带到主那里，他们接受了素质的灵作他们的生命、生活和生存。他们真是耶稣基督的跟从者。然而在行传一章，他们尚未进入对基督作神的国，就是神的管治范围那完全的享受。他们还必须进入对复活基督作神的国那完全享受的范围。在五旬节那天，彼得和所有其他的人，必定进入了对复活升天之基督完全的享受；这基督乃是神在其中管治祂子民的范围。当彼得在行传二章传福音时，我们在他和其他门徒身上，看见神国的图画。在行传二章，那一百二十人完全享受了复活升天的基督作神管治的范围。这样的一个范围就是神的国。信徒进入对基督作神国的完全享受之后，不久犹太宗教进来阻挠这享受。在行传三、四、五章，彼得、约翰和其他信徒若是显出软弱，他们就会失去对复活基督的完全享受，结果就会失去神的国。我们在所看见关于神国的光中，回到行传十四章，问问保罗所劝勉的门徒，是否已经进入对基督作神的国那完全享受的范围。不，那些信徒还没有进入那享受；他们还在途中。因此，保罗嘱咐他们要进入对复活升天的基督作神的国那完全享受的范围。在这里他似乎说，『我已经将复活的基督，就是那圣的并可靠的，神的恩，永远的生命，甚至就是包罗万有赐生命的灵，传给了你们。对恩典、永远的生命、和那灵的完全享受，乃是个范围，这范围就是神的国。你们还没有进入这范围－你们还在途中。因此，我劝勉你们必须经历许多患难，以进入神的国。你们该期待反对，并有所豫备。你们会面对许多患难。但经过这一切的患难，你们要竭力进入对复活升天的基督作神的国那完全享受的范围。当你们对这样一位基督有享受，你们就在神圣的管治之下。那样，你们就要成为神的国，这国就是正当的召会生活。』

14Acts 1:3 tells us that through a period of forty days the resurrected Christ appeared to the apostles and spoke to them “the things concerning the kingdom of God.” Peter and all of the one hundred and twenty had been brought to the Lord, and they had received the essential Spirit for their life, living, and existence. They were truly followers of Jesus Christ. Nevertheless, in chapter one of Acts they had not yet entered into the full enjoyment of Christ as the kingdom of God, as God’s ruling realm. It was still necessary for them to enter into the realm of the full enjoyment of the resurrected Christ as God’skin gdom. On the day of Pentecost Peter and all the others surely entered into this realm—the realm of the full enjoyment of the resurrected and ascended Christ as the sphere in which God rules over His people. As Peter was preaching the gospel in Acts 2, we see with him and the other apostles a picture of the kingdom of God. In Acts 2 the one hundred and twenty were in the full enjoyment of the resurrected and ascended Christ as God’s ruling realm. Such a realm is the kingdom of God. Very soon after the believers entered into the full enjoyment of Christ as the kingdom of God, the Jewish religion came in to frustrate this enjoyment. If in chapters three, four, and five, Peter, John, and the other believers had shown any weakness, they would have lost the full enjoyment of the resurrected Christ, and as a result they would have missed the kingdom of God. In the light of what we have seen concerning the kingdom of God, let us now come back to Acts 14 and ask if the disciples whom Paul was entreating had entered into the realm of the full enjoyment of Christ as the kingdom of God. No, those believers had not yet entered into that enjoyment; they were still on the way. Therefore, Paul charged them to enter into the realm of the full enjoyment of the resurrected and ascended Christ as the kingdom of God. Here he seemed to be saying, “I have preached to you the resurrected Christ as the holy and faithful things, as the grace of God, as eternal life, and even as the all- inclusive life-giving Spirit. The full enjoyment of grace, eternal life, and the Spirit is a realm, and this realm is God’skin gdom. You have not yet entered into this realm—you are on the way. Therefore, I entreat you through many tribulations to enter into the kingdom of God. You should expect opposition and be prepared for it. You will face much tribulation. But through all these tribulations you must endeavor to enter into the realm of the full enjoyment of the resurrected and ascended Christ as the kingdom of God. When you have the enjoyment of such a Christ, you will be under the divine rule. Then you will become the kingdom of God, which is the proper church life

今天的召会生活

Today’s Church Life

15罗马十四章指明今天的召会生活就是神的国。保罗在这一章说到召会生活。然后在十七节他说，『神的国不在于吃喝，乃在于公义、和平、并圣灵中的喜乐。』公义、和平与喜乐都是享受包罗万有的基督作神国的结果。神的国乃是召会生活，召会生活就是享受复活升天之基督的范围。

15Romans 14 indicates that today’s church life is the kingdom of God. In this chapter Paul speaks concerning the church life. Then in verse 17 he says, “The kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” Righteousness, peace, and joy all are the issue of the enjoyment of the all- inclusive Christ as the kingdom of God. The kingdom of God is the church life, and the church life is a realm of the enjoyment of the resurrected and ascended Christ

在各召会选立长老

APPOINTING ELDERS IN EVERY CHURCH

16十四章二十三节说，『二人在各召会中为他们选立了长老，又禁食祷告，就把他们交托所信入的主。』这里的在各召会中，等于提多一章五节的在各城里。这里的各召会，比较提多一章五节的各城，不仅指明地方召会行政的界限就是该召会所在的城，也指明一城只该有一个召会。一个地方召会的长老职任，应当包括该召会所在的全城。这样在一个城里惟一的长老团，保守了基督身体惟一的一，不至受破坏。一城只该有一个召会同一个长老团。毫无疑问，这实行在新约中有清楚的实例说明，（徒八1，十三1，罗十六1，林一2，启一11，）这实行乃是维持地方召会正确的秩序绝对必要的条件。在十四章二十三节，由使徒分别选立长老的各召会，都是在一年之内建立的。因此，在这些召会中所选立的长老，不可能很成熟。他们被看为长老，必是因为他们在信徒当中较为成熟。他们不是由会众投票选举的，乃是使徒照著他们在基督里生命成熟的程度选立的。他们受使徒嘱咐在召会中要顾到领头和牧养的事。

16Acts 14:23 says, “And when they had appointed elders for them in every church, having prayed with fastings, they committed them to the Lord in whom they had believed.” The Greek words rendered “in every church” contain the preposition kata with the distributive usage — according to church. The phrase “in every church” in 14:23 equals “in each city” in Titus 1:5. The comparison of these phrases indicates not only that the jurisdiction of a local church is that of the city in which it is located, but also that in one city there should be only one church. The eldership of a local church should cover the entire city where that church is. Such a unique eldership in a city preserves the unique oneness of the Body of Christ from damage. One city should only have one church with one eldership. This practice is illustrated, beyond any question and doubt, by the clear pattern in the New Testament (Acts 8:1; 13:1; Rom. 16:1; 1 Cor. 1:2; Rev. 1:11), and it is an absolute prerequisite for the maintenance of proper order in a local church. All the churches in which the elders were appointed respectively by the apostles in Acts 1 4:2 3 were established within less than one year. Hence, the elders appointed in these churches could not have been well matured. They must have been considered elders because they were comparatively the most matured among the believers. They were not voted in by their congregation; they were appointed by the apostles according to their maturity of life in Christ. They were charged by the apostles to care for the leadership and shepherding in their churches.

回安提阿，结束第一次的行程

BACK TO ANTIOCH, ENDING THE FIRST JOURNEY

17被托与神的恩典

17Having Been Commended to the Grace of God

18按照二十六节，保罗和巴拿巴从亚大利『坐船往安提阿去。当初他们被托与神的恩典，去作他们现在所已经完成之工的，就是在这地方。』我们已经指出，这恩典乃是复活的基督成了赐生命的灵，（林前十五45，）在复活里将经过过程的三一神带到我们里面，作我们的生命和生命的供应，使我们能在复活里活著。因此，恩典就是三一神成了我们的生命和一切。大数的扫罗原是罪人中的罪魁，（提前一15～16，）但因著这恩竟成了最前面的使徒，比众使徒格外劳苦。他靠这恩而有的职事和生活，对基督的复活乃是人无法否认的见证。那推动使徒并在他里面运行的恩典，不是任何事物，乃是一位活的人位，复活的基督，父神的具体化身，成了包罗万有赐生命的灵，住在使徒里面，作他的一切。

18According to 14:26, from Attalia Paul and Barnabas “sailed away to Antioch, from which they had been commended to the grace of God for the work which they had fulfilled.” We have pointed out that this grace is the resurrected Christ becoming the life- giving Spirit (1 Cor. 15:45) to bring the processed God in resurrection into us to be our life and life supply that we may live in resurrection. Thus, grace is the Triune God becoming life and everything to us. It was by this grace that Saul of Tarsus, the foremost of sinners (1 Tim. 1:15-16), became the foremost apostle laboring more abundantly than all the apostles (1 Cor. 15:10). His ministry and living by this grace were an undeniable testimony to Christ’s resurrection. The grace that motivated him and operated in him was not some matter or some thing. Rather, it was a living Person, the resurrected Christ, the embodiment of God the Father becoming the all-inclusive life-giving Spirit, who dwelt in him as his everything

为著交通的聚集

A Gathering for Fellowship

19二十七至二十八节下结论说，『他们到了，就聚集了召会，述说神同著他们所行的一切事，并神怎样为外邦人开了信的门。二人就同门徒住了不少时候。』保罗第一次出外尽职的旅程，开始于十三章四节，结束于十四章二十七节。保罗和巴拿巴到了安提阿的时候，聚集了召会，述说神同著他们所行的一切。这聚集不是为著报告任务，乃是为著交通神在祂福音开展上的行动。

19Acts 14:27 and 28 conclude, “And having arrived and gathered the church together, they declared all that God had done with them, and that He had opened a door of faith to the Gentiles. And they stayed with the disciples no little time.” In verse 27 we have the end of Paul’s first ministry journey, which began in 13:4. When Paul and Barnabas arrived in Antioch, they gathered the church together and declared all that God had done with them. This gathering was for fellowship regarding God’s move in the spreading of His gospel; it was not for a report of duty