It is with an expositor or preacher exactly the opposite as with the Church historian or biographer of St. Paul. A writer gifted with the exuberant imagination, the minute knowledge of a Rénan or a Farrar naturally finds in the details of travel with which the latter portion of the Acts is crowded matter for abundant discussion. He can pour forth the treasures of information which modern archæological research has furnished shedding light upon the movements of the Apostle. But with the preacher or expositor it is otherwise. There are numerous incidents which lend themselves to his purpose in the journeys recorded in this latter portion of the book; but while a preacher might find endless subjects for spiritual exposition in the conversion of St. Paul or the martyrdom of St. Stephen, he finds himself confined to historical and geographical discussions in large portions of the story dealing with St. Paul's journeys. We shall, however, strive to unite both functions, and while endeavouring to treat the history from an expositor's point of view, we shall not overlook details of another type which will impart colour and interest to the exposition. I. The thirteenth chapter of the Acts records the opening of St. Paul's official missionary labours, and its earliest verses tell us of the formal separation or consecration for that work which St. Paul received. Now the question may here be raised, Why did St. Paul receive such a solemn ordination as that we here read of? Had he not been called by Christ immediately? Had he not been designated to the work in Gentile lands by the voice of the same Jesus Christ speaking to Ananias at Damascus and afterwards to Paul himself in the Temple at Jerusalem? What was the necessity for such a solemn external imposition of hands as that here recorded? John Calvin, in his commentary on this passage, offers a very good suggestion, and shows that he was able to throw himself back into the feelings and ideas of the times far better than many a modern writer. Calvin thinks that this revelation of the Holy Ghost and this ordination by the hands of the Antiochene prophets were absolutely necessary to complete the work begun by St. Peter at Cæsarea, and for this reason. The prejudices of the Jewish Christians against their Gentile brethren were so strong, that they would regard the vision at Joppa as applying, not as a general rule, but as a mere personal matter, authorising the reception of Cornelius and his party alone. They would not see nor understand that it authorised the active evangelisation of the Gentile world and the prosecution of aggressive Christian efforts among the heathen. The Holy Ghost therefore, as the abiding and guiding power in the Church, and expressing His will through the agency of the prophets then present, said, "Separate me Barnabas and Saul for the work whereunto I have called them"; and that work to which they were expressly sent