We are not told a great deal about the manner in which the disciples obeyed the instruction of Jesus to go into all the world and preach the Gospel, apart from the general information conveyed indirectly by the literature of the first century.
Luke’s Acts of the Apostles was not written as history, but as part of his personal contribution to the dissemination of gospel truth ; yet what he has to say about the work, chiefly of Peter and Paul, could well apply to all the apostles, and no less to the multitude of disciples who were scattered abroad as a result of the persecution that began in Jerusalem under the direction of the as-yet-unconverted Saul of Tarsus.
Paul’s journeys were undertaken under the pressure of influences over which Paul had no immediate control. The Holy Spirit had said, “Separate me Barnabas and Saul for the work”, and this was said approximately ten years after it had been revealed at his baptism by Ananias that his mission was to be to the Gentiles. The door to the Gentiles had not opened ; time had to ripen his own convictions on this matter ; and it was not until having begun the work with Barnabas, to which the Spirit had separated them, that the opposition of the Jews had evoked the declaration, “Lo, we turn to the Gentiles”. It was a dramatic decision. The success which then met their work was the token that “a great door and effectual” had been opened unto him at last.
All the circumstances of an organised empire were particularly favourable to the preaching of Christ in a foreign field.
The Jews in their dispersion had built synagogues everywhere, and the doors were open to Gentile proselytes who, abandoning the emptiness of an effete paganism, found in Moses a standard of law and living which gave them a ready hope in life. These people were prepared by Jewish Messianism and ritual for the reception of the gospel of Christ. Thus it was in the synagogues that the early wandering disciples of Christ found a ready contact with both elements of the world community. Some of the Jews believed, but the Gentiles received the word with gladness.
Greek was the universal language of law, commerce and market place. By it the dissemination of the gospel was simplified.
Rome’s universal empire had eliminated frontiers, established road and seaways free from interference other than the normal hazards of travel, and the levelling of economic standards made it possible for travellers to settle for a time and earn their living while they preached.
Moreover, behind these circumstances was a hidden background that had been prepared by earlier events, which gave an impetus to the work of Paul and others.
The first medium for the dissemination of the gospel was provided by the annual pilgrimages to the feasts at Jerusalem. Returning Jews from every corner of the world had taken home with them the extraordinary message of Pentecost.
The second medium was the great persecution that had broken out upon the martyrdom of Stephen. The disciples were violently scattered abroad, counting themselves happy to be found worthy to suffer for Christ. They went to the synagogues and the market places, and spoke to fellow travellers in the way ; and the news of the death and resurrection of the Lord’s anointed for the salvation of men spread with lightning rapidity, and even where the message was not received it laid a foundation of wonderment for further preaching.
This extraordinary combination of circumstances and background which favoured the preaching of Christ in the first century cannot, of course, be adequately represented in a brief statement like this, but it will serve to bring to mind that, while all the circumstances are common elements in human society and recur occasionally, they do not commonly recur in this combination.
The modern world is so vastly different that it is impossible to base our own preaching work upon what was done in the first century, other than to adhere to the principles of truth. The circumstances which made possible the widespread success of the first few years no longer exist, and the favorable background of Jewish preparation and Messianic belief is diminished to zero.
Paganism at that time had lost its hold on its own devotees. But now it is Christianity that is effete ; it is struggling hard to maintain a doubtful position in a missionary field, but it has debased itself with pagan beliefs it came to correct, and it is discountenanced in pagan eyes by its national bias and sectarianism. Paganism meantime has eliminated some of its basest immoralities under the influence of Western standards of life and culture, so that the two more nearly approach each other.
Western missionary societies vie with each other to make converts from pagan philosophies and traditions. Their workers are specially trained, selected missioners in a field that is mostly sociological and cultural ; because christian doctrine makes a poor impact upon pagan beliefs.
The work is costly ; its workers give of their best for an inadequate remuneration by social standards. Their heart is in their work for a great ideal and they are devoted to it. The minimised cost is met by denominational supporters who by the restrictions of their private circumstances and in response to conscience are moved to put their money to work in lieu of themselves. But nevertheless the result is a form of big business among competitive societies, bringing very meager results in true conversion.
More than once of recent months it has been mooted that our brotherhood should bestir itself to share the beauties of truth that are entrusted to us. But before anything can be begun there are some basic steps to be taken, and the situation has to be understood.
Where does the preaching of a true gospel make its first impact upon the tangle of world-wide superstition and ignorance ? And by what measures ? It is obvious that the greatest work must be done by devoted individuals who are prepared to face the hardships and disappointments and yet stick to the task. It must be the work of successive generations ; and is it to be, as in the first century, by a band of free-lance itinerant preachers, or by organised, trained, authorised and supported workers who would be a drain upon the limited resources of our small brotherhood.
Lord, What wilt thou have me to do?